andjl^ictionapg 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON.  N.  J, 


PRESENTED  BY 


The  Estate  of  Rev.  Robert  Williams 


SK  95  .C58  1890 

The  Church  Handy  dictionary 


/^'Pe'^^ 


m 


THE    CHURCH    HANDY    DICTIONARY, 


To 

The  Right  Reverend  Father  in  God 

CHRISTOPHER     WORDSWORTH,     D.D. 

Lord    Bishop   of   Lincoln, 
this  little  book  is 

(with    his    lordship's    KIND    PERMISSION) 

RESPECTFULLY    DEDICATED 

BY 

The  Author. 


/ 


Dedicated  by  perniissioyi 

To  THE   Right  Rev.   the 

LORD    BISHOP    OF    LINCOLN. 


JAMES    POTT    &    CO.,    14    &    16,    ASTOR    PLACE. 

1890. 


CHURCH     HANDY     DICTIONARY. 


Additions  and  Corrections, 


ALTAR    CLOTH,  p.  3,  add— 

This  is  the  modern  Roman  sequence  of  colours,  but  there  is  anothei 
more  truly  belonging  to  the  English  Church,  viz.,  the  Sarum,  in 
which  only  Red  and  White  are  used. 

HERESY,  p.  53,  line  4,  for  "  not  taught  "  read  "formally  condemned." 

MIRACLES,  p.  69,  at  the  end,  dele  .    and  add— 

,  which  latter  deals  with  certain  specious  arguments  adduced  by  these 
writers  against  the  a  priori  possibility  of  a  miracle  taking  place. 

PRESENCE,  REAL,  p.  81,  add,— 

Bishop  Harold  Browne  says,  in  his  history  of  Art.  28,  "The  doctrine  of 
a  real,  spiritual  presence  is  the  doctrine  of  the  English  Church,"  and 
quotes  the  following  passage  from  Jer.  Taylor  :  "  The  result  of  which 
doctrine  is  this  :  it  is  bread,  and  it  is  Christ's  Body.  It  is  bread  in 
substance,  Christ  in  the  Sacrament ;  and  Christ  is  as  really  given  to 
all  that  are  truly  disposed,  as  the  symbols  are:  each  as  they  can; 
Christ  as  Christ  can  be  given;  the  bread  and  the  wine  as  they  can; 
and  to  the  same  real  purpose  to  which  they  were  designed." 

The  Article  referred  to  above  states,  "  The  Body  of  Christ  is  given, 
taken,  and  eaten,  in  the  Supper,  only  after  an  heavenly  and  spiritual 
manner.  And  the  mean  whereby  the  Body  of  Christ  is  received  and 
eaten  in  the  Supper  is  Faith." 


i3rrfare. 


From  the  nature  of  the  case  a  little  work  such  as  this  cannot  lay  claim  to 
much  originality,  but  must  be,  in  the  main,  a  compilation  from  various 
sources.  Thus  the  articles  on  controverted  subjects  set  forth  the  views  of 
the  best  authorities  to  which  the  compiler  has  had  access,  but  not  necessarily 
his  own,  though  his  stand-point  all  along  is,  he  trusts,  distinctly  that  of  the 
Church  of  England. 

The  idea  of  this  book  was  suggested  by  Dean  Hook's  invaluable  Church 
Dictionary,  but,  as  will  be  seen  on  comparison,  it  is  by  no  means  a  mere 
abridgement  of  that  work,  many  other  authors  having  been  laid  under  con- 
tribution, and  fresh  articles  having  been  added.  Dean  Hook's  Dictionary 
is  admirable  for  its  comprehensiveness  and  general  accuracy,  but  unfortu- 
nately the  price  puts  it  out  of  the  reach  of  most  of  those  for  whose  use 
the  present  "  Handy  Dictionary"  is  intended. 

The  compiler  wishes  to  furnish  not  only  the  younger  clergy,  but  also  the 
laity  of  the  Church  of  England,  with  a  cheap  and  handy  book  of  reference 
on  all  Church  matters.  He  believes  that  Sunday  School  Teachers  and 
Church  Workers,  Teachers  in  National  Schools,  the  upper  scholars  in 
Church  Schools  of  higher  grade,  both  public  and  private  ;  and,  indeed,  all 
engaged  in  the  elementary  study  of  the  Prayer  Book,  or  of  Church  History, 
will  find  this  short  "  Handy  Dictionary  "  full  of  useful  information. 

The  compiler  desires  in  this  place  to  acknowledge  gratefully  his  obligations 
to  all  the  authors  and  books  consulted,  especially  to  those  contained  in  the 
following  list : — 

Hook's  Church  Dictionary. 

Hooker's  Ecclesiastical  Polity. 

Bishop  Harold  Browne  on  the  Thirty-nine  Articles. 

Bishop  Wordsworth's  Greek  Testament. 

Bishop  Wordsworth's  Theophilus  Anglicanus. 

Hart's  Ecclesiastical  Record'. 


viii. 

Riddle's  Christian  Antiquities. 
Smith's  Bible  Dictionary. 
Sir  R.  Phillimore's  Ecclesiastical  Law. 
The  S.P.C.  K.  Teacher's  Prayer  Book. 
Bishop  Barry's  Teacher's  Prayer  Book. 
Procter  on  the  Book  of  Common  Prayer. 
Palmer's  Origines  Liturgicae. 
Wheatly  on  the  Book  of  Common  Prayer, 
Pearson  on  the  Creed. 
Sanderson's  Handbook  of  Theology. 
Hardwick's  and  other  Church  Histories. 
Blunt's  Household  Theology. 
Encyclopedia  Britannica. 
Chamber's  Encyclopedia 
The  Globe  Encyclopedia. 

The  Official  Year  Book  of  the  Church  of  England. 
Whitaker's  Almanack, 
etc.,  etc. 


ABL. 

ABLUTIONS-  Small  quantities 
of  wine  and  water  poured  into 
the  chalice,  after  a  celebration, 
and  consumed  by  the  Priest. 
Some  take  two  ablutions,  the 
first  of  wine,  the  second  of  wine 
and  water  mixed.  The  object 
of  this  is  to  insure  the  entire 
consumption  of  the  consecrated 
element. 

ABSOLUTION".  In  the  An- 
glican Church  the  authoritative 
declaration,  by  a  Bishop  or 
Priest,  of  God's  pardon  to 
the  truly  penitent.  "All  the 
office  and  power  of  man  in  it  is 
only  to  minister  the  external 
form,  but  the  internal  power  and 
grace  of  remission  of  sins  is 
properly  God's."     {Bingham.) 

There  are  three  forms  of  abso- 
lution in  our  Prayer  Book,  viz., 
in  the  Order  for  Alorning  and 
Evening  Prayer ;  in  the  Com- 
munion Service,  and  in  the 
Office  for  the  Visitation  of  the 
Sick.  It  is  to  be  noticed  in  each 
case  that  Confession  precedes 
Absolution.  The  Scriptural  au- 
thority for  Absolution  is  found 
in  Matt.  xvi.  19 ;  xviii.  18  ;  John 
XX.  23 ;  I  Cor.  v.  3-5 ;  2  Cor. 
ii.  10. 

St.  Jerome  compares  the  office 


ADV. 

of  the  Christian  Priest  in  Abso- 
lution, with  that  of  the  Jewish 
Priest  in  cases  of  cleansing  from 
leprosy. 

ABSTINENCE,   see  Fasting. 

ACOLYTE.  One  of  the  minor 
Orders  of  the  Church  of  Rome. 
An  Acolyte's  duties  are  to  wait 
upon  the  Priests  and  Deacons, 
carrying  the  bread  and  wine,  &c. 
In  some  of  our  churches  a 
layman,  called  a  "  Server,"  per- 
forms these  duties. 

ADULT  BAPTISM,  see  Baptism. 

ADVENT.  Latin,  Coming.  Four 
Advent  Sundays  immediately 
precede  Christmas.  They  are 
so  called  because  they  are 
designed  to  prepare  us  to  com- 
memorate the  advent,  or  coming, 
of  Christ  in  the  flesh  at  Christ- 
mas, and  also  to  prepare  for  His 
second  coming  to  judge  the 
world.  The  Ecclesiastical,  or 
Church  Year,  begins  with  Advent 
Sunday.  The  season  of  Advent 
is  spoken  of  in  a  homily  written 
as  far  back  as  the  year  a.d.  450. 

ADVOWSON.  The  right  in  per- 
petuity of  patronage  to  a  church, 
or  any  ecclesiastical  benefice. 


THE  CHURCH  HANDY  DICTIONARY. 


AFF. 
ArFINITY,  see  Kindred. 

AGAPJE.  Love  feasts.  After  a 
celebration  of  Holy  Communion 
the  early  Christians  frequently 
partook  of  a  social  and  friendly 
repast  known  by  this  name. 
This  custom  was  discontinued  in 
the  Vth.  century  on  account  of 
abuses.  It  has  been  partially 
revived  by  some  dissenting  sects 
of  our  own  day,  who  partake  of 
a  frugal  meal  and  narrate  their 
spiritual  "experiences." 

AGNUS  DEI.  Two  Latin  words, 
meaning  "  Lamb  of  God."  It 
is  an  anthem  sung  in  some  places 
by  the  choir  during  the  Com- 
munion of  the  Priest.  The  choir 
sing  thrice,  "  O  Lamb  of  God, 
that  takest  away  the  sins  of  the 
world,"  adding  twice,  "  Have 
mercy  upon  us,"  and  the  third 
time,  "  Grant  us  Thy  peace." 
The  anthem  is  found  in  Edward 
VI. 's  First  Prayer  Book. 

AGNOSTICISM.  A  school  of 
thought  which  denies  that  we 
can  know  anything  of  God,  or 
of  a  future  state.  It  does  not 
say  that  there  is  no  God,  but 
simply  that  it  is  impossible  for 
us  to  know  anything  of  God. 
It  would  do  away  with  all  reve- 
lation and  theology,  and  make 
us  think  of  God  as  the  great 
Unknown  and  Unknowable. 

AISLE.  From  a  Latin  word, 
meaning  a  iving.  The  lateral 
division  of  the  choir,  nave,  or 
transept  of  a  church. 

ALB,  see  Vestments. 

ALLELUIAor  HALLELUJAH. 

A  Hebrew  word,  meaning  Praise 
ye  the  Lord. 


ALT. 

ALL  SAINTS'  DAY.  Nov.  ist. 
On  this  day  the  Church  com- 
inemorates  all  the  known  and 
unknown  departed  Christian 
worthies,  and  the  communion 
of  the  Church  triumphant  with 
the  Church  as  yet  militant  on 
earth.  It  is  called  also  All 
Hallows  Day. 

ALMONEK.  One  who  has  the 
distribution  of  alms  to  the  needy. 
In  monasteries  it  was  the  officer 
who  had  charge  of  the  Almonry, 
or  room  where  alms  were  dis- 
tributed. The  Lord  High  Al- 
moner is  a  Prelate  who  has  the 
disposing  of  the  alms  of  the 
sovereign. 

ALMS.  Relief  given  out  of  pity 
to  the  poor.  In  ecclesiastical 
language,  the  money  collected 
during  the  Offertory.  Alms 
should  be  collected  every  Sun- 
day, whether  there  is  a  commu- 
nion or  not,  as  the  rubic  directs. 
The  disposal  of  the  alms  rests 
with  the  clergyman  and  church- 
wardens, when  there  is  an  offer- 
tory, i.e.,  when  the  offertory 
sentences  are  read  (see  Rubric). 
Collections  made  at  other  times 
seem  to  be  at  the  Clergyman's 
sole  disposal. 

ALTAR  ;  LORD'S  TABLE  ; 
HOLY  TABLE  ;  COMMU- 
NION TABLE.  Disputes  have 
frequently  arisen  as  to  whether 
the  Holy  Table  was  to  be  called 
the  CovimunionTable  or  the  Altar. 
Bingham  writes — "The  ancient 
writers  used  both  names  indiffer- 
ently ;  some  calling  it  Altar, 
others  the  Lord's  Table,  the 
Holy  Table,  the  Mystical  Table, 
the  Tremendous  Table,  &c.,  and 
sometimes  both  Table  and  Altar 


THE  CHURCH  HANDY  DICTIONARY. 


ALT. 

in  the  same  sentence.  Ignatius, 
Irenaeus,  Origan,  and  Tertullian 
all  call  it  Altar.  It  is  certain 
that  they  did  not  mean  by  Altar 
what  the  Jews  and  heathen 
meant :  either  an  altar  dressed 
up  with  images,  or  an  altar  for 
bloody  sacrifices.  In  the  first 
sense  they  rejected  altars,  both 
name  and  thing.  But  for  their 
O  .vn  mystical,  unbloody  sacrifice, 
a  5  they  called  the  Eucharist,  they 
always  owned  they  had  an  altar." 

In  our  Prayer  Book  it  is  styled 
the  Table,  the  Holy  Table,  and 
the  Lord's  Table.  The  phrase 
Communion  Table  occurs  in  the 
Canons  only.  The  word  Altar  is 
used  in  the  Coronation  Service. 

Bishop  Sparrow,  one  of  the 
reviewers  of  the  Prayer  Book  in 
1662,  writes  thus: — "That  no 
man  take  offence  at  the  word 
Altar,  l^t  him  know,  that  ancient- 
ly both  these  names,  Altar,  or 
Holy  Table  were  used  for  the 
same  thing ;  though  most  fre- 
quently the  Fathers  and  Councils 
use  the  name  Altar.  And  both 
are  fit  names  for  that  holy  thing. 
Por  theHolyEucharist  being  con- 
sidered as  a  sacrifice,  in  the 
representation  of  the  breaking  of 
the  bread,  and  the  pouring  forth 
of  the  cup,  doing  that  to  the  holy 
symbols  which  was  done  to 
Christ's  body  and  blood,  and  so 
showing  forth  and  commemorat- 
ing the  Lord's  death,  and  offer- 
ing upon  it  the  same  sacrifice 
that  was  offered  upon  the  cross, 
or  rather  the  commemoration  of 
of  that  sacrifice,  it  may  fitly  be 
called  an  Altar ;  which  again  is 
as  fitly  called  an  Holy  Table,  the 
Eucharist  being  considered  as  a 
Sacrament ,  which  is  nothing  else 
but  a  distribution  and  applica- 
tion of  the  sacrifice  to  the  several 
receivers." 


ALT. 

ALTAR  CLOTH.  The  82nd 
Canon  provides  that  the  Altar 
be  covered  with  a  carpet  of  silk, 
or  some  other  decent  stuft ;  also 
with  a  fair  linen  cloth  at  the 
time  of  the  ministration.  It  is 
usual  in  many  churches  to  vest 
the  Altar  in  different  colours  to 
mark  the  various  seasons  of  the 
Church.  Thus  at  Christmas, 
Easter,  and  festivals,  other  than 
the  feasts  of  Martyrs,  White  is 
used.  For  Whit  Sunday  and 
feasts  of  Martyrs,  Red  is  used. 
For  Trinity  Sunday  White  is 
used,  but  for  the  Sundays  after 
Trinity,  Green.  Violet  is  the 
colour  for  Advent,  Lent,  Roga- 
tion Days,  and  Vigils. 

ALTAR  LIGHTS,  CANDLES. 

On  this  subject,  Proctor  in  his 
book  on  the  Prayer  Book  says, 
"No  direction  was  given  uponthe 
subject  of  the  Ornaments  of  the 
Church  in  Edward  VI. 's  First 
Prayer  Book,  or  in  the  Act  of 
Uniformity  which  sanctioned  it: 
but  the  publication  of  the  Book 
was  immediately  followed  by 
Injunctions  (1549),  condemning 
sundry  popish  ceremonies,  and 
among  them  forbidding  to  set 
"any  lights  upon  the  Lord's 
board  at  any  time."  This  was 
especially  mentioned  because 
the  Injunctions  of  1547  had  for- 
bidden candles  before  pictures 
or  images,  but  allowed  "only 
two  lights  upon  the  high  altar, 
before  the  Sacrament,  for  the 
signification  that  Christ  is  the 
very  true  light  of  the  world." 
Although  these Injunctions(i549) 
have  not  the  authority  of  Parlia- 
ment, yet  they  were  undoubted- 
ly issued  with  the  intention  of 
promoting  that  uniformity  in  all 
parts  of  Public  Worship  which 
laad  been  enjoined   by   statute, 


THE  CHURCH  HANDY  DICTIONARY. 


ALT. 

and  under  the  large  notions  of 
the  royal  supremacy  which  then 
prevailed.  They  may  fairly  be 
considered  as  affording  evidence 
of  the  contemporary  practice, 
and  of  the  intention  of  the 
authors  of  the  Prayer  Book  in 
matters  of  rites  and  ceremonies. 
Persons  who  yield  the  amount 
of  authority  to  these  Injunctions 
(which  never  became  law)  which 
is  readily  given  to  others  (which 
were  law),  consider  that  candles 
upon  the  Communion  Table  are 
ornaments  which  were  forbidden 
in  the  second  year  of  Edward 
VI.,  and  therefore  are  not  au- 
thorized by  our  present  Rubric. 
On  the  other  hand,  we  may 
conclude  from  the  terms  of 
Elizabeth's  Act  of  Uniformity, 
and  from  the  Rubric  of  her 
Prayer  Book,  that  it  was  her 
intention  to  distinguish  between 
the  customs  of  1549,  represented 
by  Edward's  Injunctions  of  that 
year,  and  those  which,  not  being 
mentioned  and  forbidden  in  the 
statute,  might  be  considered  as 
authorized  by  the  Parliament  of 
1549.  And  she  certainly  gave 
this  practical  interpretation  to 
her  own  law,  since  in  the  royal 
chapel  "  the  cross  stood  on  the 
altar,  and  two  candlesticks,  and 
two  tapers  burning."  Hook,  in 
his  Church  Dictionary,  says, — 
"From  the  time  of  Edward 
there  never  seems  to  have  been 
a  time  when  the  lights  were  not 
retained  in  Cathedral  churches, 
and  wherever  we  might  look  for 
an  authoritative  interpretation  of 
the  Law.  And  to  the  present 
day  the  candles  are  to  be  seen 
on  the  Altars  of  almost  all  Ca- 
thedrals. In  Collegiate  churches, 
also,  they  are  usually  found ; 
and  so  also  in  the  Chapels  Royal, 
and  in  the  Chapels  of  several 


ALT.^ 

Colleges   in    Oxford    and    Cam- 
bridge. 

ALTAR  LINEN.  The  rubric  at 
the  beginning  of  the  Communion 
Service  provides  that  "  The 
Table, at  the  Communion-time," 
is  to  have  a  "  fair  white  linen 
cloth  upon  it."  And  a  further 
rubric  declares  that  "  What 
remaineth  of  the  consecrated 
Elements  "  is  to  be  covered  with 
"a  fair  linen  cloth."  This  latter 
cloth  is  called  a  cor/ora/, although 
some  understand  a  cloth  laid  on 
the  altar  by  that  name.  Other 
things  used  in  some  churches 
at  the  time  of  the  celebration 
are — (i)  a  chalice-vcil,  which  is  a 
square  of  silk  embroidered  and 
fringed,  varying  in  colour,  ac- 
cording to  the  season,  orof  trans- 
parent material  edged  with  lace. 
It  is  used  for  covering  the  chalice. 
(2)  The  pall,  a  small  square  of 
card-board,  with  linen  on  either 
side,  is  sometimes  used  to  cover 
the  chalice  till  after  the  people 
have  communicated.  (3)  The 
burse  is  a  kind  of  purse  or  pocket 
in  which  the  corporal  and  pall 
are  kept. 

ALTAR  RAILS.  Archbishop 
Laud,  1640,  ordered  that  the 
Holy  Table  should  be  placed  at 
the  east  end  of  the  chancel,  and 
protected  from  rude  approach 
by  rails.  They  do  not  appear 
to  have  been  in  general  use  in 
the  Western  Church  before  the 
Reformation ;  although  it  is 
probable  their  use  in  the  side 
chapels  of  Cathedrals  is  early. 
It  is  hard  to  say  whether  by  the 
Latin  word  cancelli  is  meant  the 
chancel-screen  or  the  altar-rails, 
in  somecases  probablythe  latter. 
The  use  of  altar-rails  is  ancient 
in  the   Eastern   Church.      The 


THE    CHURCH  HANDY  DICTIONARY. 


ALT. 

space  within  the  rails,  where 
the  altar  stands,  is  called  the 
sanctuary. 


ALTAR    SCHEEN. 

behind  the  altar. 


screen 


ALTAR  VESSELS.  Flagon, 
Chalice  or  Cup,  and  Paten. 
To  these  may  be  added  the  6Y- 
horium,  a  covered  vessel,  placed 
upon  the  altar  of  Roman  Cath- 
olic churches,  and  holding  the 
consecrated  host.  Altar  vessels 
from  very  ancient  times  have 
usually  been  made  of  the  most 
costly  materials  which  the  con- 
gregation using  them  could 
afford.  The  flagon  appears  to 
be  the  vessel  in  which  the  wine 
is  placed  before  consecration. 
The  chalice, orcup,  that  in  which 
it  is  consecrated,  and  adminis- 
tered to  the  people.  The  paten 
is  the  plate  on  which  the  bread 
is  consecrated,  and  from  which 
it  is  dispensed  to  the  people.  A 
second  plate  is  used  for  the  un- 
consecrated  bread,  and  is  placed, 
with  the  flagon,  on  the  Credence 
Table. 

ALTRUISM,  see  Comtism. 

AMBULATORY,  or  PROCES- 
SIONARY.  The  continuance 
of  the  aisles  round  the  east  end 
of  a  church,  behind  the  altar. 

AMEN.  A  Hebrew  word  mean- 
ing "  So  be  it,"  and  thus  it  is 
explained  in  the  Catechism. 
The  same  word  in  the  Greek  is 
rendered  the  "Verily,  verily" 
of  our  Lord's  parables.  It 
should  be  said  aloud  by  every 
member  of  the  congregation,  as 
testifying  his  assent  to  the 
prayer  or  praise  offered,  who 
thus   makes    it   his   own.       St. 


ANG. 

Jerome  says  the  primitive 
Christians  at  their  public  offices 
"echoed  out  the  Amen  like  a 
thunderclap." 

When  printed  in  the  Roman 
character  in  our  Prayer  Book  it 
is  for  the  minister  to  say  alone  ; 
when  in  Italics,  it  is  for  the 
people  to  say,  and  not  for  the 
minister. 

AMICE,   see  Vestments. 

ANABAPTISTS,  see  Baptists. 

ANDREW'S  (St.)  DAY.  Nov. 
30th.  St.  Andrew  appears  to 
have  been  a  disciple  of  the  Bap- 
tist before  he  became  a  follower 
of  our  Lord.  He  was  the  means 
of  bringing  his  brother  Simon, 
afterwards  called  Peter,  to  Jesus. 
After  the  Ascension  he  is  sup- 
posed to  have  laboured  in 
Scythia,  and  finally  to  have 
suffered  death  by  crucifixion. 
The  form  of  the  cross  on  which 
he  was  martyred  is  called  after 
him  the  St.  Andrew's  Cross. 

ANGEL.  A  Greek  word, meaning 
a  messenger,  and  as  such  it  is 
applied  sometimes  to  God's 
ministers  on  earth;  e.g.,  the 
Bishops  of  the  seven  Churches 
of  Asia  are  called  "Angels  "  in 
Rev.  i.  and  ii.  The  word  is  more 
generally  used  of  those  bright 
beings  who  wait  around  the 
throne  of  God  to  do  His  will. 
They  are  the  ministers  of  His 
good  Providence  to  us. 

Angels  are  of  a  different  order 
of  creation  from  man.  It  is  a 
mistake  to  believe  that  "the 
dead  in  Christ  "  become  angels. 

There  are  different  orders 
among  the  angels ;  the  Prayer 
Book  speaks  of  "Archangels," 
of  "Cherubim  and  Seraphim." 


THE  CHURCH  HANDY  DICTIONARY. 


ANG. 

The  Bible  tells  us  that  the  name 
of  one  of  the  Archangels  is 
INIichael ;  Gabriel  is  also  prob- 
ably of  this  order,  and  Raphael. 
The  Cherubim  (the  derivation  of 
this  word  is  uncertain)  are  fre- 
quently spoken  of  in  the  Bible : 
Gen.  iii.  24  ;  Exodus  xxv.  19,  20  ; 
Ezekiel  i.  10  ;  Rev.  iv.  6.  The 
Seraphim,  (plural  of  Seraph. 
a  Hebrew  word,  meaning  Jicry, 
or  burning)  are  possibly  referred 
to  in  Psalm  civ.  4,  "  He  maketh 
His  angels  spirits,  and  His  mini- 
sters a  flaming  five." 

The  Holy  Angels  are  the  ob- 
jects of  worship  in  the  Church  of 
Rome,  in  a  degree  which  many 
think  idolatrous,  although  Ro- 
manists deny  this. 

ANGLO-CATHOLIC  CHURCH, 
see  Church  of  England. 

ANNATES,    6ce  Bounty,   Queen 
Anne's. 

ANNUNCIATION  OF  THE 
BLESSED  VIRGIN  MARY. 
March  25th.  At  the  time  of  the 
Reformation  the  Church  held 
seven  festivals  in  honour  of  the 
Virgin.  Our  Reformers  have  ap- 
pointed a  Collect,  Epistle,  ana 
Gospel,  for  only  those  two 
vs/hich  have  a  foundation  in  the 
Gospel,  viz:  the  Annunciation 
and  the  Purification.  Two 
more,  however,  are  retained  in 
the  Calendar,  viz  :  the  Visita- 
tion of  the  B.  V.  M.,  July  2nd, 
and  the  Nativity  of  the  B.  V.  M., 
September  Sth.  The  two  prin- 
cipal festivals  were  probably 
observed  as  early  as  the  5th 
century.  It  is  to  be  noticed 
how  the  collects  for  both  these 
festivals  bring  forward  their 
bearing  on  our  Lord's  life, 
rather  than  the  incidents  they 
commemorate  in  the  life  of  the 
Blessed  Virgin. 


APO. 
ANTHEM,  see  Church.  Music. 

ANTINOMIANISM.  (literally 
"against  lau' ")  The  doctrine 
or  opinion  that  the  Elect  (see 
Calvinism)  are  freed  from  obli- 
gation to  keep  the  Law  of  God. 
A  power  or  privilege  is  asserted 
for  the  elect  to  do  what  they 
please  without  prejudice  to  their 
sanctity  ;  it  being  maintained 
that  to  them  nothing  is  sinful, 
and  this  is  represented  as  the 
perfection  of  Christian  Liberty. 
History  shows,  as  was  to  be  ex- 
pected, that  this  doctrine  has 
borne  the  most  disastrous  fruits 
among  those  who  have  em- 
braced it. 

ANTIPHON,  ANTIPHONAL- 
Ly,  see  Ciiurch  Music. 

ANTI-TYPE,  see  Type- 

APOSTASY.  A  renouncing  of 
our  religion  either  formally,  or 
virtually  by  our  actions. 

APOSTLE.  From  a  Greek  word, 
meaning  "one  sent."  A  desig- 
nation of  those  twelve  who  were 
our  Lord's  companions  on  earth, 
and  who,  afterwards,  were  scni 
into  "all  the  world  to  preach 
the  Gospel  to  every  creature." 
After  the  ti-eachery  and  death  of 
Judas  Iscariot,  INIatthias  was 
chosen  to  fill  his  place,  St. 
Paul,  by  virtue  of  his  heavenly 
commission,  is  also  termed  an 
Apostle. 

APOSTLES'  CREED,  see  Cx-eed. 

APOSTOLICAL  SUCCESSION 

"  The  line  in  which  the  ministry 
of  the  Church  is  handed  on  from 
age  to  age  by  the  laying  on  of 
hands  by  Bishops  ;  the  corporate 
lineage  of  the  Christian  clergy, 


THE  CHURCH  HANDY  DICTIONARY. 


A  PP. 

just  as  in  the  Jewish  Church 
there  was  a  family  Hneage.  The 
Church  of  England  maintains 
the  Apostolical  Succession  in  the 
preface  to  her  Ordination  Service. 
Those  are  said  to  be  in  Apostol- 
ical Succession  who  have  been 
sent  to  labour  in  the  Lord's 
vineyard  by  Bishops,  who  were 
consecrated  by  other  Bishops, 
who,  in  their  turn,  were  conse- 
crated by  others,  until  the  derived 
authority  is  traced  to  theApostles, 
and  through  them  to  the  great 
Head  of  the  Church.  The  Apos- 
tolical Succession  of  the  Ministry 
is  essential  to  the  right  adminis- 
tration of  the  Sacraments.  The 
clergy  of  the  Church  of  England 
can  trace  their  connexion  with 
the  Apostles  by  links  in  the  long 
chain,  not  one  of  which  is  want- 
ing, from  the  times  of  St.  Paul 
and  St.  Peter  to  our  own." 

{Hook's  Church  Dictionary.) 

APPROPBIATIOI^.  In  pre- 
Reformation  times.  Monasteries, 
and  other  spiritual  corporations, 
frequently  annexed  to  them- 
selves benefices,  placing  in  them 
some  clergyman,  who  was  called 
a  Vicar,  to  do  the  work  of  the 
place,  for  which  they  allowed 
him  a  certain  sum  out  of  the 
income  they  had  appropriated. 
At  the  Reformation,  the  Monas- 
teries, and  religious  houses 
were  put  down,  and  their  pro- 
perty distributed  among  the 
favourites  of  Henry  VIII. ,  and 
so  the  patronage  and  major  part 
of  the  income  of  these  appropri- 
ated benefices  came  into  the 
hands  of  laymen.  Thus,  at  the 
present  day,  a  great  number  of 
our  nobility  and  landed  gentry 
are  drawing  large  incomes  from 
land,  which  is,  in  all  right,  the 
property  of  the  Church,    while 


ARC, 

the  clergy  who  do  the  work  of 
the  Church  receive  a  miserable 
pittance  out  of  what  was  once 
their  own.  Laymen  drawing 
these  incomes,  "great-tithes," 
as  they  are  called,  are  named 
Lay-Rectors.  A  benefice  in  the 
hands  of  a  layman  is  termed, 
not  an  Appropriation,  but  an 
Impropriation. 

APSE  or  APSIS.  A  semi-cir- 
cular, or  polyhedral  termination 
of  the  chancel.  This  style  of 
Church  building,  although  com- 
mon in  the  East,  has  not  been 
in  use  since  the  13th  century 
in  England  until  quite  the  last  few 
years.  Mr.  Street,  the  Archi- 
tect of  the  Law  Courts,  built 
many  churches  in  this  style.  In 
churches  of  this  kind  the  altar 
should  not  be  placed  against  the 
East  wall,  but  upon  the  chord 
of  the  arc,  as  in  the  ancient 
Basilicas. 

ARCHBISHOP.  AnArchbishop 
does  not  differ  from  a  Bishop  in 
order,  but  only  in  degree.  Like  a 
Bishop  he  has  his  own  diocese, 
but  besides  that  he  is  the  chief 
of  the  clergy  of  a  whole  province. 
This,  however,  is  not  always  the 
case  in  the  Roman  and  Eastern 
churches.  To  him  all  appeals 
are  made  from  inferior  jurisdic- 
tions within  his  province.  He 
also,  upon  the  King's  writ,  calls 
the  Bishops  and  clergy  within 
his  province  to  meet  in  Convo- 
cation. 

ARCHDEACON.  As  each  pro- 
vince is  divided  into  dioceses, 
severally  presided  over  by  a 
Bishop,  so  each  diocese  is  divi- 
ded into  archdeaconries,  consist- 
ing of  a  certain  number  of 
parishes.  Over  each  archdeaconry 


THE  CHURCH  HANDY  DICTIONARY. 


ARC. 

one  of  the  clergy,  a  priest,  some- 
times a  bishop,  is  appointed  to 
preside  in  subordination  to  the 
Bishop  of  the  diocese.  The  office 
dates  back  to  very  early  times. 
In  England  the  dioceses  were 
divided  into  archdeaconriesabout 
the  time  of  the  Norman  Con- 
quest. 

ARCHES,     COURT     OF.         An 

ancient  court  of  appeal,  belong- 
ing to  the  Archbishop  of  Canter- 
bury. The  judge  of  it  is  called 
the  Dean  of  Arches,  because  he 
anciently  held  his  court  in  the 
Church  of  St.  Mary-le-Bow 
(Sancta  Maria  de  Arcubus).  (See 
^Ecclesiastical  Courts.) 

ARCHITECTURE.  Theprincipal 
styles  of  English  Architecture 
are  — 

Norman,  io66toii54.  Round- 
headed  doorways,  windows  and 
arches,  heavy  pillars  and  zig-zag 
ornaments.  The      Nave      of 

Rochester  Cathedral  is  a  good 
example.  From  1154  to  1189 
this  style  underwent  a.Tra?2sition, 
the  rounded  arches  becoming 
pointed,  as  in  the  choir  of 
Canterbury  Cathedral. 

Early  English,  11S9  to  1272. 
Narrow,  pointed  windows, lancet- 
shaped  ;  clustered  pillars.  Ex- 
ample, the  choir,  Westminster 
Abbey,  or  Salisbury  Cathedral. 
1272  to  1307  was  another  Transi- 
tion period,  tracery  being  intro- 
duced into  the  windows,  as 
at  the  east  end  of  Lincoln  Cathe- 
dral. 

Decorated,  1307  to  1377. 
Geometrical  tracery  in  windows, 
enriched  doorways,  and  beauti- 
fully arranged  mouldings.     The 


ARM. 

Lady  Chapel  of  Ely  Cathedral 
is  a  good  example.  This  style 
underwent  Transition  from  1377 
to  1407,  when  the  lines  became 
less  flowing,  as  in  the  choir  of 
York  jNIinster. 

Perpendicular,  1399  to  1547. 
Upright  lines  of  moulding  in 
windows  ;  doorways,  a  combina- 
tion of  square  heads  with  pointed 
arches.  Example,  King's  College 
Chapel,  Cambridge. 

Tudor,  or  Elizabethan,  1550 
to  1600.  A  debased  species  of 
Perpendicular,  mostly  employed 
in  domestic  architecture. 

Jacobean,  1603  to  1641.  An 
admixture  of  the  Classical  with 
the  Gothic,  or  Pointed  style. 

ARIANS.  Heretics,  so  named 
from  Arius^  a  native  of  Libya, 
their  first  founder.  He  was 
born  about  the  middle  of  the  3rd 
century,  and  taught  that  God 
the  Son  was  not  equal  to  God 
the  Father,  being  neither  con- 
substantial  nor  co-eternal  with 
the  Father.  As  created  by  the 
Father,  Arius  looked  upon  our 
Lord  as  the  highest  of  all  crea- 
tures, and  in  that  sense  the  Son 
of  God.  These  heretics  Vv-ere 
condemned  by  the  Council  of 
Nice,  in  325. 

ARMINTANS.  A  party  so-called 
after  Arminius,  (the  Latin  form 
of  James  Harmensen,  a  Dutch- 
man,) the  opposer  of  Calvin- 
ism. Arminius  held  that  sal- 
vation is  possible  for  all  men, 
if  they  repent  and  believe  in 
Jesus  Christ,  inasmuch  as  He 
died  for  the  sins  of  the  whole 
world.  They  reject  the  doctrine 
of  Predestination,  as  generally 
held  ;   and  the  doctrine  of  final 


THE  CHURCH  HANDY  DICTIONARY. 


ART. 

perseverance,  they  deem  uncer- 
tain and  needing  more  proof. 
{SeeAntiiioiiiiaiiisjiiaudCalviiiism.) 

ARTICLES,  THE  THIRTY- 
NINE.  TheChurch  of  England's 
definition  of  Christian  doctrine, 
and  as  such  they  have  to  be  sub- 
scribed by  all  who  seek  Holy 
Orders.  Formerly,  every  grad- 
uate of  our  Universities  had  to 
subscribe  them.  Many  of  the 
Articles  are  of  a  confessedly 
elastic  nature,  being  so  framed 
as  to  embrace  the  views  of  the 
various  parties  in  the  Church  : 
but  at  the  same  time  they  are 
not  so  indefinite  as  many  would 
have  us  believe. 

Their    history    is     this  : — In 
1553     Cranmer,      Ridley,      and 
others,    drew    up    42    Articles, 
which  were  more  or  less  taken 
from  the  "Confession  of  Augs- 
burgh , ' '  composed  by  Luther  and 
INIelancthon.      In   1562  these  42 
Articles  were  entirely  re-model- 
led by  Archbishop  Parker  and 
Convocation,    when    they   were 
reduced  to  38.     In  1571,  Parker 
and  Convocation  added  Article 
xxix.,  which  made  up  our  present 
39,    which   were    subscribed   in 
the  Upper  House  of  Convoca- 
tion, by  the   Archbishops    and 
Bishops,  and  by  all   the  clergy 
of    the   Lower    House.       They 
w-ere  published    the   year   after 
(1572)  under  the  superintendence 
of  Bishop  Jewel,  and  the  Ratifi- 
cation,   still  subjoined  to  them 
in  the  Prayer  Book,  was  added. 
With  regard  to  their  arrange- 
ment— The  first  five  treat  of  the 
doctrine   of  the   Holy  Trinity ; 
the  three  following  establish  the 
rule  of  Christian    Faith ;    from 
the  ninth  to  the  eighteenth  they 
bear  reference  to  Christians  con- 
sidered    as     individuals ;     and 


ATH. 

thence  to  the  end  they  relate  to 
Christians,  considered  as  ISIem- 
bers  of  a  Church  or  religious 
society. 

ASCENSION  DAY  or  HOLY 
THURSDAY.  The  observation 
of  this  Festival  cannot  be  traced 
with  certainty  to  an  earlier 
period  than  the  4th  century,  al- 
though, in  the  Western  Church, 
at  any  rate,  it  was  in  St.  Augus- 
tine's time  so  thorough  and 
universal,  that  he  supposes  it 
to  have  had  an  Apostolic  origin. 
It  is  one  of  the  four  great  Festi- 
vals of  the  Church.  It  is  held 
forty  days  after  Easter,  in  mem- 
ory of  our  Lord's  Ascension  into 
heaven.  Special  psalms  and  les- 
sons are  appointed  for  the  day,  as 
is  also  a  special  preface  in  the 
Communion  Service. 

ASH-WEDNESDAY.  The  first 
day  of  Lent.  It  is  so  called  from 
the  ceremony  anciently  used  in 
admitting  people  to  penance, 
ashes  being  sprinkled  upon  their 
heads. 

A  special  service,  called  the 
Commination  Service,  is  ap- 
pointed for  use  on  this  day. 


ASSOCIATIONS. 

see  Societies. 


CHURCH, 


ATHANASIAN  CREED,  see 
Creed. 

ATHEIST.  The  "fool  who  saith 
in  his  heart,  There  is  no  God." 
Ps  liii.  The  atheist  differs  en- 
tirely from  the  sceptic  and  agnostic 
(which  see).  In  "A  plea  for 
Atheism,"  the  writer  says  :  "If 
the  word  *  God  '  is  defined  to 
mean  an  existence  other  than 
that  existence  of  which  I  am 
a    mode,    then    I   deny    'God,' 


lO 


THE  CHURCH  HANDY  DICTIONARY. 


ATO. 

and  affirm  that  it  is  impossible 
that  '  God  '  can  be."  The 
Psalmist's  definition  is  the 
clearer. 

ATONEMENT.  Originally 
at-onc-mcnt,  the  reconciling  of 
two  parties  who  were  before  at 
variance.  From  that  the  word 
easily  passed  into  a  term  to  de- 
note the  means  by  which  the 
reconciliation  was  made,  viz : 
the  life  and  death  of  our  Saviour, 
Eph.  ii.  i6. 

The  doctrine  of  the  Church 
on  this  subject  is  expressed  in 
Article  ii. 

ATTRITION.  This  term  is  used 
by  Romanists  to  denote  the 
lowest  form  of  Contrition,  or 
Repentance;  namely,  mere  sor- 
row for  sin  because  of  its  conse- 
quences. 


BANNS  OF  MARRIAGE  see 
Matrimony. 

BAPTISM.  This  word  means 
literally  "dipping."  HolyBaptism 
is  one  of  the  two  Sacraments 
taught  by  our  Church  to  be 
generally  (universally)  necessary 
to  salvation.  The  reason  why 
the  Church  baptizes  is  well 
shewn  in  the  exhortation  which 
immediately  follows  the  Gospel 
in  the  Service  for  the  "  Public 
Baptism  of  such  as  are  of  riper 
years."  The  doctrine  of  the 
Church  on  the  subject  is  ex- 
plained in  Article  xxvii.,  and  in 
the  Catechism  ;  also  throughout 
her  Baptismal  Offices  she  shows 
what  she  believes  it  to  be.  Not- 
withstanding this,  there  are 
diverse  views  held  of  Holy 
Baptism  by  parties  in  the 
Church  ;  as,  for  example,  some 


BAP. 

will  deny  that  the  passage  in 
John  iii.  3  has  anything  to  do 
with  Baptism,  although  the 
Church  quotes  it  as  a  Scriptural 
authority  for  Baptism  in  the 
exhortation  previously  alluded 
to.  These  seem  to  degrade 
Holy  Baptism  into  a  mere  formal 
admittance  into  the  visible 
Church,  this  being  the  view  the 
Wesleyans  of  the //r5f /;/ rfajV  take, 
but  not  their  founder's  view. 
Hooker,  in  his  fifth  book,  writes 
thus, — "  Baptism  is  not  merely 
a  sign  or  token  of  grace  given, 
but  an  instrument  or  mean 
whereby  we  receive  that  grace  ; 
for  it  is  a  Sacrament  instituted 
by  God  for  incorporation  into 
Christ,  and  so  through  His 
merit  to  obtain  (i)  that  saving 
grace  of  imputation  which  takes 
away  all  former  guiltiness,  (2) 
that  infused  divine  virtue  of  the 
Holy  Ghost  which  gives  to  the 
powers  of  the  soul  their  first 
disposition  towards  future  new- 
ness of  life.  It  is  a  seal  perhaps 
to  the  grace  of  election  before 
received  ;  but  to  our  sanctifica- 
tion  here  a  step  that  hath  not 
any  before  it." 

BAPTISM,  ADULT.   Thisoffice 

was  added  at  the  last  revision  of 
the  Prayer  Book,  in  1661.  It 
was  made  necessary  by  the  gen- 
eral neglect  of  Church  ordinances 
during  the  Rebellion.  The  Ser- 
vice is  formed  from  that  for  the 
Baptism  of  Infants,  but  there 
are  important  differences,  as  will 
be  seen  by  comparison.  Confirm- 
ation and  Communion  should 
immediately  follow  the  Baptism 
of  an  adult. 

BAPTISM,     INFANT.  The 

question  whether  it  is  right  to 
baptize  infants  will  be  gone  into 


THE  CHURCH  HANDY  DICTIONARY. 


BAP. 

under  the  head  of  Baptists.     Our 
present  service  for  the  Baptism 
of    Infants   is  the  out-come   of 
many    much    older.       Baptism 
should  always  be  administered 
in  the  presence  of  a  congregation, 
as    the    Rubric    orders.       The 
question  about  sponsors  will  be 
gone  into  under  that  head.   The 
first  prayer   is   by    Luther,  the 
second    is  from  an  old    Office  ; 
the  Gospel,  with  nearly  all  the 
addresses  or   exhortations  here 
and   elsewhere    in    the    Prayer 
Book, is  fromthe"Consultation," 
the  work  of  Hermann,  a  German 
reformer.     The  questions  to  the 
sponsors  are  taken  from  an  old 
Office.Theprayerof  Consecration 
came   into  the  present  form  in 
1661  ;  but  by  Consecration  here 
we  only  mean  that  the  element  of 
water  is  separated  from  common 
to    sacred    uses.      It   is   not   a 
necessary  part    of  Baptism,   as 
is  shown  by  its  being  omitted  in 
in  the  Office  for  Private  Baptism. 
The  only  two  things  necessary 
for  the  validity  of  Holy  Baptism 
are  (i)  that  it  should  be  adminis- 
tered in  water,  (2)  in  the  name 
of  the  Holy  Trinity,  as  is  shown 
by  the  questions  in  that  part  of 
the  Office  for  Private  Baptism 
which  treats  of  receiving  a  child 
publicly   into   the   Church.      It 
is  to  be  noticed  that  the  rule  of 
our   Church   is   that   the   child 
should  be  immersed  in  the  water 
(see  the  Rubric  before  the  form 
of  words  which  accompany  the 
act    of    Baptism).        Thus    the 
rite     of      immersion      can     be 
claimed  by  any  Church  people. 
The  custom  of  aftusion,  or  asper- 
sion,   or  sprinkling,   came     into 
use  in  the  Western  Church  as 
early  as  the  13th  century  ;  but 
in  the  ancient  Church  Baptism 
was  so  administered  to  the  sick. 


BAP. 

The  difference  in  the  climates  of 
Western  Europe  and  the  Holy 
Land  is  sufficient  to  account  for 
the  custom. 

The  words  which  express  the 
reception  of  the  newly-baptized 
child  intothe  congregationbelong 
altogether  to  the  English  Prayer 
Book.  The  ceremony  of  making 
the  sign  of  the  cross  has  come 
down  from  the  ancient  Church. 

The  Address  to  the  congrega- 
tion, the  Lord's  Prayer,  and  the 
Thanksgiving  which  follows, 
were  placed  here  in  1552.  It  is 
■  to  be  noticed  how  clearly  the 
Church  expresses  her  belief  in 
the  regeneration  (see  Rcgcncva- 
tioii)  of  each  baptized  infant. 
The  latter  part  of  the  last  ex- 
hortation was  added  in  1661. 
"  The  vulgar  tongue  "  of  course 
means  the  "  common  "  or  Eng- 
lish language. 

The  note  at  the  end  of  the 
Office,  although  declaring  the 
eternal  safety  of  a  baptized 
child,  dying  before  it  commits 
actual  sin,  does  not  express  any 
opinion  as  to  the  future  of  an 
unbaptized  child. 

BAPTISM,   PRIVATE.     To  be 

used  only  for  "  great  cause  and 
necessity."  This  service  was 
drawn  up  in  1661,  chiefly  from 
the  "Consultation."  It  is  very 
much  to  be  deplored  that  so  few 
of  the  children  baptized  at  home, 
who  live,  are  brought  to  be 
publicly  received  into  the 
Church.  The  distinction  which 
the  poor  draw  between  Baptism 
and  Christening  as  meaning 
respectively  Private  and  Public 
Baptism  is,  of  course. unfounded. 
Baptism  is  also  called  "Christen- 
ing," because  in  it  the  child  is 
made  a  Christian,  or  member  of 
Christ. 


12 


THE  CHURCH  HANDY  DICTIONARY. 


BAP. 

Under  this  head  we  may  also 
treat  of 

Lay  Baptism.  Until  1604  this 
was  allowed  in  the  Church  of 
England,  but  the  rubrics  were 
then  brought  into  such  a  shape 
that  Baptism  by  any  but  a 
"  lawful  minister"  was  distinctly 
disallowed.  Still  we  find  that 
by  the  present  law,  Lay  Baptism, 
that  is  to  say.  Baptism  by  any 
man,  or  even  woman,  is  valid 
so  far  as  to  qualify  for  burial  with 
the  usual  service.  Lay  Baptism 
is  allowed  in  the  Roman  Church, 
as  it  was  in  theMedia;val  Church, 
and  in  primitive  times.  Such 
having  always  been  the  custom 
of  the  Catholic  Church,  it  is  well 
that  anybody  should  baptize  a 
child  in  a  case  of  great  emerg- 
ency, when  a  "  lawful  minister  " 
cannot  be  procured.  Should 
the  child  live  and  be  brought  to 
church,  the  clergyman  can 
always,  if  doubtful  of  the  validity 
of  the  Baptism,  use  the  hypo- 
thetical form  at  the  end  of  the 
Office  for  Private  Baptism. 

BAPTISTS  or  ANABAP- 
TISTS. A  name  improperly 
assumed  by  those  who  deny  the 
validity  of  Infant  Baptism.  They 
were  formerly  called  Anabaptists 
because  they  rc-baptizcd  all  who 
had  been  baptized  in  their  in- 
fancy. The  Baptists  formed  a 
separate  community  in  England 
iniG33.  They  may  be  looked  upon 
as  the  successors  of  the  Dutch 
Anabaptists. Theirobject  in  form- 
ing themselves  into  a  separate 
body  was  (i)  for  the  maintenance 
of  a  strictly  Calvinistic  doctrine; 

(2)  for  the  exercise  of  a  vigor- 
ous   and    exclusive   discipline  ; 

(3)  for  the  practice  of  a  literal 
scriptural  ritual,  especially  in 
the    matter    of    Baptism.       In 


BAP. 

Church  polity  they  follow  the 
Independents.  The  Baptists  hold 
that  immersion  is  essential  to  the 
validity  of  the  ordinance.  Their 
leading  idea  is  that  the  Church 
must  consist  of  true  Christians, 
and  not  merely  of  professing 
ones. 

In  1S82  in  the  United  King- 
dom there  were 

3Iinisters,  2Iembers,  Chapels,  Scholars, 
1,905.     298,880.    3,502.    401,517. 

In  addition  to  these  they  have 
numerous  congregations  abroad, 
and  they  raise  about  ;^2oo,ooo 
yearly  for  missionary  and  benev- 
olent purposes. 

Infant  Baptism.  The  follow- 
ing reasons  seem  to  afford  ample 
proof  that  the  baptism  of  infants 
has  always  been  the  practice  of 
the  Church,  notwithstanding  all 
the  Baptists  allege  against  it. 

Under  the  Law  infants  were 
admitted  into  covenant  with 
God  by  circumcision  when 
eight  days  old.  Gen.  xvii.  10,  14, 
so,  too,  when  the  Jews  admitted 
proselytes  into  theircommunion, 
they  not  only  circumcised  all 
the  males,  but  baptized  all,  male 
and  female,  infant  and  adult. 

Thus,  when  the  Apostles  v^-ere 
sent  "  to  make  proselytes  of  all 
nations,  by  baptizing  them" 
(Matt,  xviii.  ig,  should  be  so 
translated)  would  they  not  bap- 
tize infants  as  well  as  adults,  see- 
ing that  such  was  the  Jewish 
custom  ? 

Compare  John  iii.  5,  ''  Except 
a  man  (Greek,  except  any  onc)he 
born  of  watey  and  of  the  Spirit 
he  cannot  enter  the  kingdom  of 
God,  with  Mark  x.  14,  where 
our  Lord  says  of  infants  that 
"  of  such  is  the  kingdom  of  God." 
If  so,  they  must  be  capable   of 


THE  CHURCH  HANDY  DICTIONARY. 


13 


BAR. 

baptism,  both  by  water  and  the 
Spirit. 

St.  Peter,  when  speaking  of 
baptism,  said  the  promise  was 
not  only  to  adults,  but  also  to 
their  children,  Acts  ii.  38,  39. 

Again,  w^ere  there  no  children 
among  the  whole  households 
which  were  baptized  by  the  apos- 
tles, Acts  xvi.  15,  33,  I  Cor.  i.  16  ? 

The  early  Fathers  show  that 
children  were  baptized  in  their 
time,  which,   in  some  cases,  was 
less   than    a   century   after    the 
Apostles  lived.      Justin  Martyr, 
for    instance,    writing    a.d.    148 
{i.e.,  48  years  after  the  death  of 
the  last  Apostle),  speaks  of  per- 
sons 60  and  70  years  old,  who 
had     been    made    disciples    to 
Christ  in   their   infancy.      How 
can   infants  be  made   disciples, 
but  by  baptism  ?      And,  if  these 
had  been  baptized   in  their  in- 
fancy, it  must  have  been  during 
the  lifetime  of   the  i^postle   St. 
John,  and  of  other  apostolic  men. 
BARNABAS'  (St.)  DAY.     June 
nth.        This     Apostle's    name 
w-as    changed    from   Joses   into 
Barnabas,     which     means     the 
"  Son  of  Consolation."     He  was 
a   highly  educated   man,   being 
brought  up,  as  St.  Paul  was,  at 
the  feet  of  Gamaliel.     He  tra- 
velled with  St.  Paul  until  there 
w-as  a  disagreement  on  the  subject 
of  Mark,  the  kinsman  of  Barna- 
bas.    After  they  separated,  it  is 
probable  that  St.  Barnabas  la- 
boured in  Cyprus.    He  is  believ- 
ed to  have  suffered  martyrdom 
at  Salamis  by  being  stoned. 
BARTHOLOMEW'S  (St.)  DAY. 
August   24th.     This   Apostle  is 
believed  to  have  been  identical 
with  Nathaniel.      We  are  told 
nothing   of    his   labours  in    the 
Bible.     He  is  believed  to  have 
worked  in  Armenia  andLycaonia, 


BEN. 

and  to  have  suffered  martyrdom 
by  crucifixion  at  Albanople. 

This  day  is  rendered  famous 
in  history,  on  account  of  the 
horrible  massacre  of  Protestants 
in  Paris  in  1572.  Thirty  thou- 
sand persons  were  put  to  death 
in  France,  and  this  with  the 
deliberate  consent  of  the  Pope 
and  the  authorities  of  the 
Roman   Church  ! 

BELFRY.  Originally  and  proper- 
ly, a  watch-tower.  That  part  of 
a  churchwhere  thebells  are  huno- 

o  * 

BELLS.  Bells  have  been  used  in 
churches  in  England  from  the 
7th  century.  Their  various  uses 
are  well  summed  up  in  the  fol- 
lowing monkish  distichs, — 

"  Laudo  Deuni  veruni.plebem  voco, 
congrego  clcruni, 
Defunctos    ploro.    pestem    fugo, 
festa  decoro." 

"Funera  plango.    fulgura    frango, 
sabbata  pa  ago, 
Excite  lentos,  (iissipo  veutos,  paco 
cruentos." 

In  the  Roman  Church  they  are 
"baptized,"  with  a  certain  cere- 
mony ;  in  the  English  Church 
they  are  merely  consecrated, that 
is,  set  apart  for  a  sacred  purpose. 

The  "  passing  bell  "  is  the 
tolling  of  a  bell  while  anybody 
is  dying,  or  fassiiig  out  of  this 
life,  in  order  that  the  faithful 
may  offer  prayers  on  his  be- 
half.   It  is  ordered  by  Canon  67. 

BENEDICITE.  The  apocryphal 
ending  of  Daniel  iii.  Ii  is  a 
paraphrastical  exposition  of  Ps. 
148  ;  it  was  commonly  sung  in  the 
Christian  Church  in  the  4th  cen- 
tury. In  1549  it  was  ordered  to 
be  sung  during  Lent  instead  of 
the  TeDcum.  It  is  now  generally 
used  when  the  lessons  speak  of 
the  Creation.  The  "  three  chil- 
dren "  are  Ananias,  Azarias,  and 


14 


THE  CHURCH  HANDY  DICTIONARY. 


BEX. 

Misael,  who  are  better  known  by 
their  Chald?ean  names  of  Sha- 
drach,  Meshach,  and  Abednego. 

BENEDICTION.  A  solemn  act 
of  blessing  performed  byBishops 
and  Priests  of  the  Church.  A 
certain  form  was  given  by  God 
Himself  for  the  use  of  the  Jewish 
Priests,  Num.  vi.  22-27.  In  our 
Church  several  forms  are  used 
agreeing  with  the  Office  of  which 
they  form  a  part.  The  ordinary 
benediction  at  the  end  of  the 
CommunionService  is  from  Phil, 
iv.  7,  and  Num.  vi.  23. 

BENEDICTUS.  The  song  of  j 
Zacharias,  the  father  of  the  I 
Baptist,  Luke  i.  6S-79.  The 
alternate  Psalm,  called  the  Jrc- 
bilatc  Deo,  was  inserted  in  1552 
to  be  used  when  the  Benedictus 
happened  to  be  read  in  the 
second  lesson.  The  song  of 
Zacharias  has  always  been  a 
hym.n  of  the  Church. 

BENEFICE  or  LIVING.  A 
church  endowed  with  a  revenue 
for  the  performance  of  Divine 
Service;  the  holder  of  which  is 
called  a  Rector,  or  Vicar,  or 
Incumbent,  or  Perpetual  Curate 
(see  under  each  head).  Heresy, 
Simony, and  other  grave  offences, 
disqualify  a  man  from  holding  a 
benefice. 

A  clergyman  can  only  be  de- 
prived of  his  benefice  for  want  of 
capacity,  Hercs}-,  Contempt  of 
Court,  or  crime. 

BIBLE,  THE  HOLY.  So  called 
from  a  Greek  word,  meaning 
"  the  books,"  just  as  the  word 
Scriptures  means  "  the  writings." 
The  Bible  is  divided  into  two 
parts— the  Old  and  the  New 
Testaments,  or  Covenants.  The 
Old  Testament,  or  the  Covenant 
of  God  with  the  Hebrew  nation, 
is  written  partly  in  Hebrew,  and 


BIB. 

partly— the  latter  part — in  Ara- 
maic. It  is  most  important  to 
remember  that  it  was  written 
by  many  different  persons,  and 
at  widely  different  times,  spread- 
ing over  the  course  of  2,000 
years.  The  New  Testament,  or 
the  New^  Covenant  of  God  with 
His  people,  whether  Jews  or 
Gentiles,  although  also  written 
by  many  various  authors,  was 
produced  between  the  years 
A.D.  50,  and  A.D.  100. 

The  Bible  is  called  the  "  Word 
of  God  "  because  the  authors 
wrote  by  the  inspiration  of  the 
Holy  Ghost,  Heb.  i.  i ;  Acts  iv. 
25;  2  Peter  i.  21;  &c.  It  is 
important  to  remember  that  we 
do  not  claim  a  verbal  inspiration, 
for  the  writers,  but  simply  that 
God  put  into  their  minds 
what  they  should  write.  In- 
spiration did  not  preserve  them 
from  errors  in  grammar,  or  nat- 
ural philosophy,  or  anything  else 
foreign  to  the  actual  design  of  the 
Bible,  which  is  the  revelation  of 
God,  and  of  His  will  to  man. 

Thus,  it  is  most  important 
that  we  should  know  what  books 
are  inspired,  and  have  a  right  to 
form  a  part  of  the  Holy  Scrip- 
tures, in  other  words  what 
books  are  canonical.  The  Old 
Testament,  as  we  have  it  now, 
was  used  by  the  Jews  in  the  time 
of  our  Lord,  who  often  quotes 
from  its  various  books  Himself, 
thus  stamping  them  with  the 
divine  authority  which  they 
claimed.  Ezra  seems  to  have 
determined  the  canon  of  Old 
Testament  Scriptures.  With 
regard  to  the  New  Testament, 
the  question  of  the  authenticity 
and  canonicity  of  some  books 
was  ver)-  much  more  difficult  to 
determine,  and  an  enormous  a- 
mountof  labour  and  scholarship 


THE  CHURCH  HANDY  DICTIONARY. 


15 


BIB. 

has  been  expended  on  the  sub- 
ject. There  can  be  no  reason- 
able doubt  now  with  regard  to 
any  of  the  books  of  the  New 
Testament  ;  the  only  thing  now 
doubtful  is  what  the  original 
words  were  in  the  places  where 
the  ancient  manuscripts  difter. 
These  differences  are  called  vari- 
ous readings.  The  publication  of 
the  Revised  Version  of  the  New 
Testament  in  iSSi  was  partly 
an  attempt  to  settle  this  question. 
The  differences,  as  a  rule,  are 
very  unimportant. 

The  chief  translations  of  the 
Bible  into  English  are  Wiclif's, 
1360  ;  Tindal  (or  Tyndale)  and 
Coverdale's,  1526;  The  Geneva 
Bible,  1560;  The  Bishops'  Bible, 
156S.  The  Translation  we  use 
now,  called  the  Authorized  Ver- 
sion, was  published  in  161 1. 
About  50  learned  men  were  ap- 
pointed by  King  James  ist  for 
the  task. 

We  will  now  proceed  to  con- 
sider the  contents  of  the  Bible, 
first  remarking  that  the  division 
into  Chapters  and  verses  does 
not  date  back  beyond  the  13th 
century,  that  it  rests  on  no  au- 
thority, and  verv  often  spoils 
the  sense. 

The  Old  Test..\ment  consists 
of  39  books,  which  may  be  thus 
classified  : — The  Books  of  the 
Law ;  The  Historical  Books ; 
The  Holy  Writings,  or  Poetical 
Books ;  and  the  Prophetical 
Books. 

The  Books  of  the  Law,  five  in 
number,  were  written  by  Moses, 
and  are  called  the  Pentateuch ; 
they  are  : — Genesis.  Exodus, 
Leviticus,  Numbers,  and  Deu- 
teronomy. 

The  Historical  Books  are  twelve. 
Where  the  name  of  the  Author 
differs  from   the  name   of   the 


BIB. 

Book  it  is  given  in  brackets, — 
Joshua,  Judges  (Samuel?),  Ruth 
(Samuel  or  Ezra),  ist  and  2nd 
Samuel  (Samuel,  Nathan,  and 
Gad),  ist  and  2nd  Kings  (Jere- 
miah), ist  and  and  Chronicles 
(Ezra  ?),  Ezra,Nehemiah,  Esther 
(author  not  known). 

The  Poetical  Books,  or  Hagio- 
grapha,  consist  of  five  books, — 
Job  (author  not  known),  Psalms 
(by  various  authors,  about  half 
by  David),  Proverbs  (Solomon 
chiefly),  Ecclesiastes  (generally 
attributed  to  Solomon),  Song  of 
Solomon,  or  Canticles. 

The  Prophetical  Hooks  are  divi- 
ded into  two  classes,  the  Greater 
Prophets  and  the  Lesser  Pro- 
phets. They  are  so  called,  not 
from  any  superiority  or  inferior- 
ity, but  from  the  extent  of  their 
writings. 

The  Greater  Prophets  are  four 
in  number, — Isaiah,  Jeremiah 
(author  of  two  books — his  Pro- 
phecy and  his  Lamentations), 
Ezekiel,  Daniel. 

The  Blinor  Prophets  are  twelve, 
— H^osea,  Joel,  Amos,  Obadiah, 
Jonah,  Micah,  Nahum,  Habak- 
kuk,  Zephaniah,  Haggai,  Zech- 
ariah,  Malachi. 

The  ordinary  reader  of  the 
Bible  misses  much  from  the  fact 
that  the  books  are  not  grouped 
in  any  chronological  order.  In 
the  following  table  the  books 
are  placed  so  as  to  form  a  con- 
tinuous history  of  the  Jews, 
while,  by  their  side,  are  the 
names  of  those  books  which 
should  be  read  as  commentaries 
on  the  period.  The  book  of 
Job.  hov/ever,  it  is  impossible  to 
place.  He  seems  to  have  been 
a  shepherd  king,  perhaps  of  the 
time  of  Abraham,  but  he  was  not 
of  the  Hebrew  nation.  The  two 
books  of  the  Chronicles  contain 


i6 


THE  CHURCH  HANDY  DICTIONARY. 


BIB. 

a  summary  of  history  from  the 
Creation  down  to  the  Restora- 
tion underCyrus;  parts, however, 
may  be  read  with  other  books. 
{For  Table,  see  opposite  page.) 

From  the  time  of  Malachi  to 
the  Birth  of  John  the  Baptist,  a 
period  of  about  400  years,  there 
seems  to  have  been  no  special 
revelation  from  God.  The 
Apocrypha  was  composed  in  that 
period  by  various  authors.  Al- 
though parts  of  it  are  appointed 
to  be  read  as  Lessons  in  Church, 
yet  it  is  not  considered  as  in- 
spired, and  consequently  it  does 
not  belong  to  the  Word  of  God. 
Our  Church,  in  Art.  vi.,  says 
that  "the  other  books  (viz.,  the 
Apocrypha)  the  Church  doth 
read  for  example  of  life  and 
instruction  of  manners,  but  yet 
it  doth  not  apply  them  to  estab- 
lish any  doctrine."  The  Church 
of  Rome  receives  the  Apocrypha 
as  Canonical. 

We  now  pass  on  to  consider 
the  New  Testament.  It  con- 
sists of  27  books,  written  by  eight 
persons.  They  were  all  written 
in  Greek,  unless  perhaps  St. 
Matthew's  Gospel,  which  some 
critics  hold  was  originally  written 
in  Hebrew.  The  whole  of  the 
New  Testament  was  written  be- 
fore the  end  of  the  first  century, 
and  during  the  lifetime  of  the 


BIB. 

Apostle  John.  The  books  were 
all  received  from  the  first  as  in- 
spired, except  the  Epistle  to  the 
Hebrews,  Epistles  of  James  and 
Jude,  2nd  of  Peter,  2nd  and  3rd 
of  John,  and  the  Book  of  the 
Revelation  ;  but  all  these  were 
in  early  times  accepted  as  Can- 
onical. It  is  still  doubtful  who 
wrote  theEpistle  to  the  Hebrews. 

The  Four  Gospels  are  by  St, 
Matthew,  St.  Mark,  St.  Luke, 
and  St.  John.  Of  these,  the 
first  three  are  called  the  Synop- 
tical Gospels,  because  the}^  give 
a  general  view,  and  contain  a 
brief  account  of  the  chief  events 
of  our  Saviour's  life,  His  miracles 
and  His  parables,  from  the  same 
standpoint.  St.  John  chiefly 
dwells  on  our  Lord's  words  and 
discourses.  The  word  "Gospel  " 
means  "  good  news." 

The  Book  of  the  Acts  of  the 
Apostles  is  generally  considered 
to  have  been  written  by  St.  Luke 
[c.f.  Acts  i.  I  with  Luke  i.  1-4). 

The  Epistles  were  written  by 
the  authors  whose  names  they 
bear  (except  perhaps  Hebrews). 
Seven  of  them  are  called  Catholic, 
which  means  addressed  to  the 
Church  generally,  or  universally, 
and  not  to  particular  persons  or 
particular  bodies  of  Christians. 

The  Book  of  Revelation,  or 
Apocalypse,  is  by  St.  John  the 
Apostle. 


The  following  is  a  chronological  table   of  the  books  of  the  New 
Testament,   with  their  probable  dates : — 


BOOKS. 


S.  IMatt.'s 
S.  Mark's 
S.  Luke's 
S.  John's 
The  Acts 

1  Thess. 

2  Thess. 
Galatians 
1  Corinth. 


DATE. 


A.D. 

60 

64 
64 

70 

C4 

52 
52 
52 

53 


BOOKS, 

DATE. 

A.D. 

2  Corinth    .. 

57 

Romans 

5« 

Ephesians  , . 

61 

Rhilipp. 

62 

Coloss. 

62 

[Philemon    .. 

62 

Hebrews     .. 

63 

I  Tim. 

56 

Titus 

56 

BOOKS. 


DATE. 


2  Tim. 
S.  James 

1  Peter 

2  Peter 
Jude 

1  John 

2  John 

3  John 
Revelation 


*  So}iie  scholars  assign  an  earlier  date  to  the  Revelation 


A.D. 

6r 
Gr 
64 
64 
64 
80 

85 
90 

95* 


THE  CHURCH  HANDY  DICTIONARY. 


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THE  CHURCH  HANDY  DICTIONARY. 


BIB. 

BIBLE  CHRISTIANS.  Some- 
times called  Bryanites.  They 
are  the  followers  of  a  Mr. 
William  O'Bryan,  a  Wesleyan 
local  preacher  in  Cornwall,  who, 
in  1815,  separated  from  the 
Wesleyans,  and  began  himself 
to  form  societies  upon  the  Meth- 
odist plan.  In  doctrine  they  do 
not  appear  to  differ  from  the 
various  bodies  of  Arminian 
Methodists.  The  forms  of  pub- 
lic worship  are  of  the  same 
simple  character.  But  in  the 
administration  of  the  Lord's 
Supper  "  it  is  usual  to  receive 
the  elements  in  a  sitting  posture, 
as  it  is  believed  that  that  practice 
is  more  comformable  to  the 
posture  of  body  in  which  it 
was  first  received  by  Christ's 
Apostles,  than  kneeling ;  but 
persons  are  at  liberty  to  kneel, 
if  it  be  more  suitable  to  their 
views  and  feelings  to  do  so.'' 
Members  of  this  sect  are  nearly 
all  Cornish  people. 

Ministers.  Lay  Preachers.  Members. 
173.  '1,442.  24,238. 

On  Siatday 

Probation.         Chapels.        Scholars. 
822.  574.  37.361. 

BIDDING  PRAYER.  The 
Prayer  before  the  Sermon.  Be- 
fore the  Reformation  it  was 
called  the  Bidding  of  the  beads. 
The  people  were  bid  to  pray  for 
certain  objects  as  the  preacher 
successively  named  them.  The 
canonical  form  of  the  present 
prayer  is  given  in  the  55th  Canon. 
The  ordinary  practice  of  using 
a  collect  is  now  sanctioned  by 
custom.  An  extempore  prayer, 
however,  from  the  preacher  is 
quite  unauthorized.  At  the 
University  sermons,  and  also  on 
occasions  of  more  than  usual 
solemnity,   the  Bidding  Prayer 


BOW. 

is  always  used.  In  Borough 
towns  it  is  appropriately  repeat- 
ed on  the  Sunday  next  after 
November  9th,  when  the  Mayor 
is  elected. 

BIER.  The  carriage  on  which 
the  coffin  is  carried  to  the  grave. 

BISHOP,  see  Orders. 

BOUNTY,  QUEEN  ANNES. 
Before  the  Reformation,  the 
Annates  or  First-fruits,  being  the 
profits  for  one  year  of  every 
vacant  benefice,  were  paid  to  the 
Pope.  In  Henry  VIII.'s  reign 
they  were  paid  to  him  instead. 
Queen  Anne,  however,  instead 
of  receiving  them  for  her  own 
use,  established  a  fund  for  the 
benefit  of  the  poor  clergy.  This 
fund  has  since  been  called  Queen 
Anne's  Bounty.  Money  was 
granted  to  it  also  by  Parliament, 
and  many  generous  individuals 
increased  the  sum. 

BOWING  AT  THE  NAME  OP 
JESUS.  This  pious  custom  is 
ordered  by  the  iSth  Canon  of 
our  Church,  in  supposed  accord- 
ance with  the  idea  of  the 
Apostle  in  Phil.  ii.  9.  In  many 
churches  the  custom  is  nov/ 
observed  by  bowing  at  the  Sacred 
Name  in  the  Creed  only  ;  but  the 
Canon  orders  "  due  and  lowly 
reverence  to  be  done  ''  whenever 
the  "  Name  of  the  Lord  Jesus  is 
mentioned  in  the  time  of  Divine 
Service." 

BOWING  TOWARDS  THE 
ALTAR.  This  reverent  cus- 
tom is  still  practised  in  many  of 
the  Royal  Chapels,  and  in  some 
churches  and  Cathedrals,  e.g., 
in  Christ  Church,  Oxford,  in 
many  village  churches  where 
the  custom,  once  universal,  has 


THE  CHURCH  HANDY  DICTIONARY. 


19 


BRO. 

not  died  out,  and  it  survives  in 
some  College  Chapels. 

The  synod  of  1640  said,  "  We 
heartily  commend  it  to  all  good 
and  well  affected  people,  that 
they  be  ready  to  tender  to  the 
Lord  their  reverence  and  obeis- 
ance, both  at  their  coming  in 
and  going  out  of  church,  accord- 
ing to  the  most  ancient  custom 
of  the  primitive  Church  in  the 
purest  times." 

BROAD    CHURCH,   see  Church 

Parties. 

BURIALS  ACT.  A  Bill  passed 
in  Parliament,  18S0.  Before  the 
passing  of  the  Act  no  deceased 
persons  (with  certain  exceptions, 
specified  in  the  Rubric)  could  be 
buried  in  consecrated  ground 
without  theServiceof  theChurch 
of  England  being  read  over  their 
remains.  Now,  anyone  who 
wishes  to  have  his  relatives  or 
friends  buried  in  any  such  ground 
without  any  religious  service,  or 
with  any  other  Christian  and 
orderly  service  than  that  of  the 
Church  of  England,  can  do  so. 
This  service  may  be  conducted 
by  anybody,  man,  woman,  or 
child,  but  48  hours'  notice  must 
be  given  in  writing  to  the  incum- 
bent, who  still  has  all  his  legal 
rights  preserved.  The  Burials 
Bill  deals  solely  with  the  church- 
yard, and  confers  no  rights  as  to 
the  lolling  of  the  bell,  or  to  the 
use  of  any  church  or  consecrated 
chapel. 

Under  this  Act  the  Clergy  are 
empowered  to  use  the  Service 
of  the  Church  for  the  burial  of 
the  dead  in  any  unconsecrated 
burial  ground  or  cemetery. 

The  Bill  owes  its  origin  to  the 
agitation  of  Dissenters,  and  that 
their  supposed  grievances  were 


CAL. 

purely  sentimental  is  shown  by 
the  fadl  that  comparatively  few 
funerals  are  taken  under  this  Adl. 

BURLAL  SERVICE,  THE.   The 

present  arrangement  ofthisOfiice 
is  the   outcome   of    several   re- 
visions.      In    1549   (ist   Prayer 
Book  of  Edward  VI.)  there  was 
a  special  Communion  Office  for 
use   at   funerals.      The   custom 
obtaining  in  many  places  of  the 
mourners  coming  to  church  on 
the  Sunday  next  following  the 
funeral  perhaps  has  its  origin  in 
the    ancient     practice   of    their 
receiving  Holy  Communion  to- 
gether.      The  Rubric    denying 
Christian   burial  to  the  unbap- 
tized,   the  excommunicate,  and 
to  suicides  was  added  in  1661. 
The  first  two  sentences,  or  an- 
thems— John  xi.  25,  26,  and  Job 
xix.    25-27,    formed  part   of  an 
ancient  Office.     The  third  sen- 
tence, I  Tim.  vi.  7,  and  Job  i.  21, 
and  the  two  Psalms,  were  added 
in  1549.     The  Lesson  formerly 
formed  part  of  the  Mass  for  the 
Dead.      The  sentences,   or  an- 
thems, to  be  said  at  the  grave 
side  are  from  old  Offices,  so  also 
what  follows  down  to  the  Col- 
lects.      The   prayer,     "  For  as 
much,"  &c.,  is  called  the  Com- 
mittal Pvayer,  and  the  practice 
of  casting  earth  upon  the  coffin 
is  part  of  a  very  old  ceremony. 
The  last  two  prayers  were  added 
in  1552,    and  the    "Grace"   in 
1661.      Many  of  the  dissenting 
sects   use    this    Service.       The 
whole   Office  is   of  a  nature  to 
cheer  the  heart  of  the  mourner, 
and  to  rouse    in   all   a    "  hope 
full   of  immortality." 


CALENDAR,    THE    CHURCH, 
is    the    detailed    (excepting,   of 


20 


THE   CHURCH    HANDY   DICTIONARY. 


CAL. 

course,  the  rubrics)  law  of  the 
Church  for  the  daily  worship  of 
God.  It  also  contains  a  list  of 
Fasts  and  Festivals,  or  Holy 
Days.  Our  Church  recognises 
eighty-two  such  Holy  Days,  of 
which  the  following  is  a  classifi- 
cation, not  including  Ash  Wed- 
nesday, Holy  Week  or  Passion 
Week,  and  Easter  Eve  : — 

In  honour  of  our  Blessed  Lord 
(  including  50  ordinary 
Lord's   Days)        57 

In  honour  of  God  the  Holy 
Ghost  3 

In  honour  of  the  Holy  Trinity       i 

In  honour  of  the  Blessed  Virgin 
Mary  ..-  ..         ...       2 

In  honour  of  the  Holy  Angels       i 

In  honour  of  the  Apostles  and 

Evangelists...         14 

In  honour  of  S.  John  Baptist 
and  other  Saints 4 


82 


The  object  for  which  Holy 
Days  are  instituted,  is  the  com- 
memoration of  some  person  or 
event  by  devotional  observance, 
the  devotion  being,  of  course, 
offered  to  Almighty  God. 

{JilunVs  Household  Theology.) 

The  Calendar  contains  aTable 
of  Lessons,  or  portions  of  Holy 
Scripture,  to  be  read  in  Church, 
and  rules  for  finding  the  date  of 
the  Moveable  Feasts. 

The  present  Table  of  Lessons 
came  into  use  Jan.  ist,  1S73. 

(For  Holy  Days,  &c.,  see  under 
their  respective  heads.) 

CALL  TO  THE  MINISTRY. 
Every  Candidate  for  Deacon's 
Orders  (see  Ordinal)  has  this 
question  put  to  him  by  the 
Bishop, — "Do  you  trust  that 
you  are  inwardly  moved  by  the 
Holy  Ghost  to  take  upon  you 
this  Office  and  Ministration,  to 


CAL. 

serve  God  for  the  promoting  of 
His  glory  and  the  edifying  of 
His  people  ?  " 

In  the  "  Ordering  of  Priests  " 
a  similar  question  is  put  in  this 
form, — "Do  you  think  in  your 
heart  that  you  be  truly  called, 
according  to  the  will  of  our  Lord 
Jesus  Christ,  and  the  order  of 
this  Church  of  England,  to  the 
Order  and  Ministry  of  Priest- 
hood ? "  And  in  the  "  Conse- 
cration of  Bishops  "  the  question 
is  put  thus,--"  Are  you  per- 
suaded that  you  be  truly  called 
to  this  Ministration,  according 
to  the  will  of  our  Lord  Jesus 
Christ,  and  the  order  of  this 
realm  ?  " 

It  should  be  noticed  that  the 
question  is  not  "  Are  you  sure  ?  " 
but  {a)  "Do  you  trust?"  {b) 
"  Do  you  think  ?  "  (r)  "  Are  you 
persuaded?"  If  a  man  deals 
earnestly  and  truly  with  his  own 
heart,  he  can  scarcely  be  de- 
ceived as  to  whether  he  answers 
these  solemn  questions  truly  or 
not.  He  need  not  ^^ait  for 
some  miraculous  intimation  from 
the  Holy  Spirit.  By  ordinary 
signs  he  may  safely  judge  :  pri- 
marily, from  his  own  sincere 
inward  conviction  ;  and  in  an 
inferior  degree  from  the  advice 
of  his  parents,  or  of  God's 
ministers,  or  of  other  godly 
persons  qualified  to  advise  in 
such  a  matter.  These  are  all 
ways  of  learning  God's  will. 

Bishop  Oxenden,  in  his  "  Pas- 
toral Office,"  says  to  the  Candi- 
date for  Holy  Orders,  "  If,  after 
looking  well  at  your  motive,  you 
find  it  pure,— if  you  are  entering 
theMinistry  in  a  serious, thought- 
ful spirit, — if  the  love  of  souls, 
and  an  earnest  desire  to  save 
them,  impels  you  — if  you  feel 
the  work  is  one  in  which  your 


THE    CHURCH    HANDY   DICTIONARY. 


21 


CAL. 

soul  v/il!  find  delight,  and  that 
you  are  heartily  willing  to  labour 
in  the  service  of  your  Heavenly 
Master, — then  I  hesitate  not  to 
say  that  you  have  chosen  for 
yourself  the  best  and  most  de- 
lightful of  all  professions."  This 
consciousness  of  purity  of  motive 
is  a  true  indication  that  a  can- 
didate is  called  of  God. 

CALVINISTS.  These  form  no 
particular  sect,  but  are  to  be 
found  among  different  bodies  of 
Christians.  They  are  the  fol- 
lov/ers  of  the  Reformer,  John 
Calvin,  who  was  born  in  1509. 
The  five  points,  or  essential  doc- 
trines of  Calvinism,  are  (i) 
particular  election,  (2)  particular 
redemption,  (3)  moral  inability 
in  a  fallen  state,  (4)  irresistible 
grace,  and  (5)  the  final  perse- 
verance of  the  saints.  In  other 
words,  a  Calvinist  holds  that 
before  the  foundation  of  the 
world  God  elected  a  certain  num- 
ber to  salvation,  and  reprobated 
the  rest  of  mankind  to  damna- 
tion ;  that  Christ  Jesus  died  only 
for  the  ele(5l ;  that  mankind  are 

'  totally  depraved  in  consequence 
of  the  fall ;  that  God,  in  His  own 
good  tim_e,  calls  all  those  he  has 
before  predestinated  to  life  by 
the  iyyesistihle  power  of  the  Holy 
Spirit  to  grace  and  salvation  ; 
that  those  once  called  can  never 
finally  fall  from  a  state  of  grace. 
It  is  true  that  the  17th  Art. 
is  so  ambiguous  in  language  that 
even  such  a  doctrine  as  the 
above  is  not  reproved  by  it ;  but 
the  Church  of  England,  in  her 
Communion  Office,  says  that 
"  Christ,  by  the  one  oblation  of 
Himself  once  offered,  made  a 
full,  perfect,  and  sufficient  sac- 
rifice, oblation,  and  satisfaction 
for  the  sins  of  the  whole  world," 


CAN. 

and  in  the  Church  Catechism  it 
is  said  that  "  God  the  Son  hath 
redeemed  all  mankind."  These 
two  passages  alone  are  enough 
to  show  that  the  Church  of 
England  is  not  Calvinistic  in 
her  doctrine.  (See  Antinomianism 
and  Arminians.) 

CANDLES,  see  Altar  Lights. 

CANON.  A  Greek  word,  meaning 
a  Rule  or  Measure.  The  laws 
of  the  Church  are  called  Canons. 
The  Canons  made  before  the 
Reformation  are  binding  on  our 
Church  nov;,  and  are  acted  upon 
in  the  Ecclesiastical  Courts, 
except  where  they  have  been 
superseded  by  subsequent  Can- 
ons, or  by  the  provisions  of  an 
Act  of  Parliament. 

CANON.  An  ecclesiastic,  havmg 
the  right  to  a  stall  in  a  Cathe- 
dral, and  of  giving  a  vote  in 
the  Chapter.  He  differs  from 
a  Prebendary  in  that  a  Preben- 
dary means  one  who  enjoys  a 
Prebend,  or  endowment,  where- 
as a  Canon  does  not  neces- 
sarily do  so.  In  England  the 
Honorary  Canons  are  all  without 
capitular  revenues. 

CANON.  A  name  applied  to  part 
of  the  Rom.an  Office  of  Mass, 
and  it  was  also  m.ade  use  of  in 
first  Prayer  Book  of  Edward  VI. 
The  name  is  given  to  the  m.ore 
solemn  part  of  the  Eucharistic 
Service,  from  just  after  the  Pre- 
face till  the  final  close. 

CANON  OF  SCRIPTURE,  sze 
Bible. 

CANONICAL    HOURS.      At    a 

very  early  date  special  hours  of 
prayer  were  appointed   by   the 


22 


THE   CHURCH   HANDY   DICTIONARY. 


CAN. 

church.  In  the  Church  of  Rome 
the  Canonical  Hours  begin  with 
vespers,  or  evening  prayer,  about 
6  o'clock,  or  sunset ;  next  fol- 
lows compline,  a  service  at  bed- 
time ;  at  midnight  the  service  of 
noctuvns,  or  matins,  was  held  ; 
lauds,  an  early  morning  service 
of  praise,  was  held  at  cock-crov/. 
Then  came  the  "  Little  Hours," 
prime  at  6  o'clock,  terce  at  g, 
scxt  at  noon,  and  nones  at  3. 

CANTATE  DOMINO.  Psalm 
xcviii  ,  used  occasionally  at 
Evening  Prayer  in  place  of  the 
Magnificat. 

CANTICLES.  Songs,  especially 
also  the  Song  of  Solomon.  The 
sacred  songs  appointed  to  be  sung 
or  said  in  the  Order  for  Morning 
and  Evening  Prayer.  These  are 
theVenite.Te  Deum,  Benedicite, 
Benedictus,  Jubilate,  Magnificat, 
Cantate,  Nunc  Dimittis,  and 
Deus  Misereatur ;  each  of  which 
see. 

CASSOCK,  see  Vestments. 

CATECHISM.  From  a  word 
meaning  to  instruct  by  word  of 
mouth.  The  insertion  of  this 
elementary  exposition  of  Chris- 
tian Faith  and  Practice  into  the 
Prayer  Book  is  a  feature  of  the 
Reformation.  The  Catechism,  as 
drawn  up  in  1549,  finished  with 
the  explanation  of  the  Lord's 
Prayer.  The  explanation  of  the 
Sacraments  was  not  added  until 
1604.  Bishop  Overall  is  believed 
to  have  written  it.  The  Cate- 
chism formerly  stood  in  the 
Confirmation  Service,  but  was 
placed  in  its  present  position  in 
1661.  The  first  rubric  at  the 
snd  of  the  Catechism  has  for  a 
long  time  been  rendered  practic- 


CER. 

ally  obsolete  by  the  institution 
of  Sunday  Schools  and  Children's 
Services. 

CATHEDRAL.  The  chief  church 
of  every  diocese  is  called  the 
Cathedral,  because  in  it  is  the 
cathedra,  or  seat,  of  the  Bishop. 
Every  Cathedral  has  a  body  of 
clergy  belonging  to  it  of  various 
degrees  of  dignity.  (See  Dean, 
Dean  and  Chapter.) 

CATHOLIC.  A  Greek  word, 
j  meaning  universal  or  general. 
i  The  Holy  Catholic  Church  is 
the  visible  Church  of  Christ 
throughout  the  world,  of  all  ages, 
all  whose  branches  have  retained 
unbroken  the  Apostolical  succes- 
sion in  the  Ministry.  There 
may  be  erring  Branches  of  the 
True  Church.  Art.  xix.  declares, 
"As  the  Church  of  Jerusalem, 
Alexandria,  and  Antioch  have 
erred,  so  also  the  Church  of 
Rome  hath  erred  .  .  .  ." 

It  is  improper  to  speak  of  the 
Roman  Catholic  Church  simply 
by  the  name  of  Catholic ;  in 
England,  members  of  the  Church 
of  England  are  Catholics. 

CEMETERY.  A  sleeping  place. 
The  beautiful  name  given  to 
places  of  burial   by    Christians. 

CEREMONY.  Ceremonia  in  its 
classical  sense  was  a  general 
term  for  worship.  Johnson  de- 
fines a  ceremony  to  be  "  outward 
rite,  external  form  in  religion." 
Hooker  uses  the  word  in  this 
sense.  In  a  larger  sense  it  may 
mean  a  whole  office.  All  should 
read  that  part  of  the  introduction 
to  our  Prayer  Book  which  treats 
"  Of  Ceremonies,  why  some  are 
to  be  abolished,  and  some  re- 
tained" (written  in  1549).  See 
also  Art.  xxxiv. 


THE   CHURCH    HANDY   DICTIONARY. 


23 


CHA. 
CHALICE,  see  Altar  Vessels. 

CHANCEL.  The  choir,  or  upper 
part  of  a  church,  commonly  at 
the  east  end,  is  called  thechancel. 
It  is  the  freehold  of  the  Incum- 
bent should  he  be  a  Rector. 
Where  there  is  a  lay  impro- 
priator he  has  the  freehold. 
It  usually  is  raised  some  steps 
above  the  level  of  the  nave, 
from  which  it  was  formerly  sep- 
arated by  a  screen,  called  the 
rood  screen,  upon  which  was  the 
rood,  or  figure  of  our  Blessed 
Lord  on  the  Cross.  The  chancel 
contains  the  seats,  or  stalls,  for 
the  clergy  and  the  choir.  The 
east  end  of  the  chancel  is  parti- 
tioned off  by  the  altar  rails. 
The  part  thus  enclosed  is  called 
the  sanctuary,  and  contains  the 
altar.  The  sanctuary  is  usually 
raised  still  higher  than  thechan- 
cel by  additional  steps. 

CHANCELLOR.  A  deputy  of 
the  Bishop,  with  a  jurisdiction 
in  all  ecclesiastical  matters 
throughout  the  diocese. 

The  Chancellor  of  a  Cathedral 
is  quite  a  different  personage. 
He  is  an  ecclesiastic,  frequently 
a  canon,  who  discharges  many 
duties  in  connection  with  the 
Cathedral  of  which  he  is  Chan- 
cellor. He  directs  the  services, 
is  secretary  of  the  chapter,  the 
librarian,  the  superintendent  of 
schools  connected  with  the 
Cathedral,  &c.  These  offices, 
however,  are  not  always  com- 
bined. 

CHANT,  see  Church  Music 

CHAPEL.  Any  consecrated  build- 
ing other  than  a  Parish  Church 
or  Cathedral.  The  word  is 
also  now  applied  to  the  Meeting 
Houses  of  the  various  dissenting 


CHE. 

bodies.  Lately,  some  of  these 
bodies  have  taken  to  calling  their 
places  of  worship  churches. 

CHAPLAIN.  A  person  author- 
ized to  officiate  in  places  other 
than  the  Parish  Church,  such  as 
the  private  chapels  of  noblemen, 
and  the  chapels  attached  to 
Asylums,  Workhouses,  Hospitals, 
and  the  like.  A  statute  of  Henry 
VIII.  restricts  the  number  of 
chaplains  which  may  be  appoint- 
ed by  personages  of  various  ranks 
as  follows  : — an  Archbishop, 
eight ;  a  Duke  or  Bishop,  six ; 
Marquis  or  Earl,  five;  Viscount, 
four;  Baron,  Knight  of  the 
Garter,  or  Lord  Chancellor, 
three  ;  a  Duchess,  Marchioness, 
Countess,  Baroness,  the  Treasurer 
or  Comptroller  of  the  King's 
household,  the  Clerk  of  the 
Closet,  the  King's  Secretary,  the 
Dean  of  the  Chapel,  Almoner, 
and  Master  of  the  Rolls,  each 
of  them  two  chaplains.  The 
Queen  has  forty-eight  chaplains, 
called  Chaplains  in  Ordinary. 

CHAPTER.  The  governing  body 
of  a  Cathedral  or  Collegiate 
Church,  consisting  of  the  Dean, 
the  Canons,  Prebendaries,  &c. 
(See  Dean  and  Chapter.) 

CHAPTER  HOUSE.  A  building 
attached  to  a  Cathedral,  in  which 
the  Dean  and  Chapter  meet  for 
the  transaction  of  business. 

CHARGE.  The  address  delivered 
by  a  Bishop  or  Archdeacon  at 
their  respective  Visitations  of 
the  Clerg}-. 

CHASIBLE,  or  CHASUBLE, 
see  Vestment. 

CHERUB,  see  Angel. 


24 


THE    CHURCH    HANDY   DICTIONARY. 


CHI. 

CHIME  RE,  see  Vestments 

CHOIR,  or  QUIRE.  That  part 
of  a  church  which  is  called  the 
chancel,  is  generally  called  the 
choir  in  a  Cathedral.  The  word 
is  also  applied  to  the  singing 
men  and  boys,  who  lead  the 
musical  part  of  the  service.  (See 
Chinch  Music.) 

CHORISTER.  A  member  of  the 
choir,  and  more  properly  one  of 
the  boys  of  the  choir. 

CHRIST.  The  Anointed  One.  The 
Greek  form  of  the  Hebrew 
Messiah.  One  of  the  titles  of 
our  Blessed  Lord.  Acts  x.  38. 
(See  Trinity,  The  Holy.) 

CHRISTEN,  TO.  The  same  as 
to  Baptize.     (See  Baptism.) 

CHRISTIAN.  A  title  given,  in 
ridicule  possibly  in  the  first 
instance,  to  the  believers  in 
Christ  by  the  people  of  Antioch. 
(Acts.  xi.  26.) 

CHRISTIAN  NAME.  The  name 
given  us  when  we  were  made 
Christians,  viz.,  at  our  baptism. 

CHRISTMAS  DAY.  Dec.  25th. 
The  day  kept  as  the  anniversary 
of  our  Saviour's  birth.  This  is 
believed  to  be  the  true  day  and 
month.  \V.  H.  Mill  says  that 
the  objections  against  it  are 
"  for  the  most  part  w^eak  and 
groundless."  This  high  Festival 
has  been  kept  at  least  since 
the  IVth  century.  There  are 
special  Psalms  and  Lessons 
appointed,  and  a  "  proper  pre- 
face" in  the  Communion  Service. 
It  is  one  of  those  "  three  times  " 
*  at  which  all  professing  members 
of  the  Church  are  expected  to 
communicate  every  year 


CHU. 

CHURCH.    THE.       Our    Prayer 

Book  supplies  us  with  a  definition 
in  Art.  xix.  The  three  chief 
branches  of  the  Church  Catholic 
are — (i)  the  Eastern,  or  Greek 
Church  ;  (2)  the  Western,  or 
Roman  Church;  and  (3)  theAngli- 
canChurch,ofwhichtheEpiscopal 
Churches  of  England,  Scotland, 
Ireland,  America,  and  the  Colo- 
nies form  part.  Although,  un- 
happily, there  are  grave  differ- 
ences in  both  faith  and  ceremony 
among  these  great  branches  of 
the  Church,  yet  we  can  still 
profess  our  belief  in  "  one  Holy 
Catholic  and  Apostolic  Church," 
inasmuch  as  we  are  all  one  by 
unity  of  faith  in  Christ,  by 
Apostolical  foundation,  and  suc- 
cession of  Orders.  It  seems  well 
here  to  give  a  brief  sketch  of 
the  English,  Greek,  and  Roman 
Churches. 

CHURCH    OF    ENGLAND. 

Christianity  was  introduced  into 
Britain  at  the  end  of  the  first, 
or  beginning  of  the  second,  cen- 
tury. Three  British  Bishops 
were  present  at  a  Council  held 
at  Aries,  in  Gaul,  in  314.  At  the 
invasion  of  the  heathen  Anglo- 
Saxons  the  British  Church  re- 
treated into  Wales.  In  597 
Gregory  the  Great,  Bishop  of 
Rome,  sent  Augustine  to  this 
island,  who  was  instrumental  in 
reviving  Christianity  in  the 
south-east  of  England.  When  he 
came  he  found  seven  Bishop- 
rics existing,  and  two  Arch- 
bishoprics, viz.,  London  and 
York.  Augustine  was  made  the 
first  Archbishop  of  Canterbury  ; 
this  was  the  first  appointment 
by  Papal  authority  in  England. 
The  northern  part  of  England 
was  evangelized  in  the  earlier 
portion  of  the  following  century, 


THE   CHURCH   HANDY  DICTIONARY. 


25 


CHU. 

by  Irish  Missionaries  from  lona, 
under  Aidan,  Bishop  of  Lindis- 
farne  ;  and  his  successor,  Finan, 
who  lived  to  see  Christianity 
everywhere  established  north  of 
the  Humber,  and  died  in  662. 
"The  planting,  therefore,  of  the 
Gospel  in  the  Anglo-Saxon  pro- 
vinces of  Britain  was  the  work 
of  two  rival  Missionary  bands 
(597  to  662) ;  in  the  south,  the 
Roman,  aided  by  their  converts, 
and  some  teachers  out  of  Gaul ; 
in  the  north,  the  Irish,  whom  the 
conduct  of  Augustine  and  his 
party  had  estranged  from  their 
communion.  If  we  may  judge 
from  the  area  of  their  field  of 
action,  it  is  plain  that  the  Irish 
were  the  larger  body  ;  but  a  host 
of  conspiring  causes  gradually 
resulted  in  the  spread  and 
ascendancy  of  Roman  modes  of 
thought."     (Hardwick.) 

In  the  time  of  Archbishop 
Theodore  (668 — 689)  the  fusion 
of  the  English  Christians  was 
completed,  and  the  Pope  began 
to  assert  (not  without  opposition) 
an  usurped  authority  in  the 
English  Church  {c.f.,  Hardwick). 

What  are  called  the  "  dark 
ages  "  were  indeed  dark  in  the 
Church,  for  then  it  was  that  she 
became  erring  in  faith,  doctrine, 
and  practice,  and  almost  a  cari- 
cature of  what  she  once  was. 
This  state  of  things  continued 
imtil  the  i6th  century,  when  the 
Reformation  took  place.  The 
movement  was  popular  in  Eng- 
land, and  nearly  all,  clergy  and 
people,  were  glad  to  see  the 
superstitions  and  corruptions 
w'hich  had  crept  into  the  Church 
swept  away  by  Archbishop  Cran- 
merand  his  colleagues.  Still, there 
w^as  a  party  which  would  take  no 
share  in  this  movement,  but  re- 
mained faithful  to  the  Pope, — the 


CHU. 

representatives  of  what  was  false- 
ly called  the  "  old  faith."     Not- 
withstanding the   differences  of 
faith  between  these  two  parties, 
they  both  continued  nominally 
members  of  the  Church  of  Eng- 
land.    It  was  not  until  1569  that 
the   Roman   Catholic  party  se- 
ceded from  the  Church  of  Eng- 
land, and  formed  a  distinct  sect. 
It  is  most  important  for  Church- 
men    to     remember     that    the 
Church    of    England    did     not 
secede  from  that  of  Rome,  but 
Romanists     seceded     from    the 
Church    of    England.      Just   as 
Naaman  the  leper  remained  the 
same    Naaman     after    he    was 
cured  of  his  leprosy  as  he  was 
before,  so  the  Church  of  England 
remained   the   same   Church  of 
England  after  the  Reformation 
as  she  was  before,  composed  of 
the      same      duly     consecrated 
Bishops,  of  the   same  duly  or- 
dained Clergy,  and  of  the  same 
faithful    people.      The    present 
Church   of  England  is  the  old 
Catholic    Church    of    England, 
reformed  in  the  i6th  century  of 
certain  superstitious  errors,  but 
still    the   same    Church    which 
came  dovv^n  from  our  British  and 
Saxon  ancestors,  and  as  such  it 
possesses    its    original    endow- 
ments,   which    were    never,    as 
some   suppose,   taken  from  one 
Church   and   given   to  another. 
And  thus, when  Roman  Catholics 
speak  of  our  grand  old  Cathedrals 
and   Parish    Churches  as  being 
once  their's,  they  assert  what  is 
not    historically    true.       These 
buildings    always    belonged,    as 
they  do  now,  to  the  Church  of 
England,    which     Church     has 
been    continuous    from   British 
times  to  the  present.     (See  E)i- 
dowmcnt.) 

The    Established    Church   in 


26 


THE  CHURCH  HANDY  DICTIONARY. 


CHU. 

England  is  governed  by  2  Arch- 
bishops and  31  Bishops.  Besides 
these,  there  are  4  Suffragan 
(which  see)  Bishops  (Dover, 
Bedford,  Nottingham,  and  Col- 
chester). There  are  also  22 
retired  Colonial  Bishops  in 
England.  Four  new  Bishoprics 
have  recently  been  created,  and 
two  more  are  in  course  of  form- 
ation. As  assistants  to  the 
Bishops  there  are  82  Arch- 
deacons, and  613  Rural  Deans. 
There  about  13,500  benefices  in 
England, and  about  23,000  clergy- 
men of  every  class.  The  Church 
sittings  number  about  6,200,000. 
It  is  somewhat  difficult  to 
arrive  at  the  number  of  the 
members  of  the  Church  of  Eng- 
land, as  Nonconformists  have 
always  objected  to  a  religious 
census  being  made.  Taking  the 
following  official  returns,  we  find 
that,  out  of  every  100, — 

Chrchs.  Dsntrs. 
School  returns  give      72         28 
Cemetery    ,,         ,,         70         30 
Marriages  ,,         ,,         75         25 
Army  ,,         ,,         63         37 

(Of  which   37  no  fewer  than  24 

are  Roman  Catholics.) 
Navy  returns  give         75         25 
Workhouse         ,,  79         21 

Giving  an  average  of  72  per 
cent,  to  the  Church,  and  28  per 
cent,  to  Dissenters. 

The  whole  population  in  Eng- 
land   and   Wales    in    187S   was 
24.854-397- 
Church  population  at  72 

percent.       -         -     17,995,159 
Nonconformist  popula- 
tion (includingRoman 
Catholics)      -        -      6,859,238 

With  regard  to  Educational 
Matters,  we  find  that 


CHU. 

(Scholars. 

In  Day  Schools  con- 
nected with  the 
Church,  there  are       2,092,846 

Ditto    with  Wesleyans     173,804 

Ditto  Roman  Catholics     223,423 

In  British  and   Undc- 

nominationalSchools     324,144 

School  Board  Schools  1,197,927 

We  also  find  that  on  Hospital 
Sunday,  1881,  the  following  con- 
tributions were  made  : — 
Church  of  England    -    ;;^i74,G62 
IMethodists  (the  various 

sects  together)       -     -     /g.oia 

For  Missionary  purposes  the 
sums  of  money  collected  in  188 1 
were  : — 

Church  of  England    -    ;^4Go,395 
Nonconformist  Societies 

in  England       -         -  £3^3''^77 

Statistics  of  the  A  nglican  Ccmr.uinion 
Bibh'ps.  Clergij. 

England  and  Wales 
(including  4  Suffra- 
gan, and  4  Assist- 
ant, Bishops)  -  41     23,000 

Ireland  -         -         -     12       1,700 

Scotland  -         -       7  250 

British      Colonies, 

India,    &c.  -         -     75       3.100 

United  States  -     69       3,600 

Retired  Bishops      -     22 


Total  (in  round 
numbers)  226 


30,000 


CHURCH,  THE  GREEK.  This 
ancient  branch  of  the  Catholic 
Church  is  the  Church  of  the 
East.  The  great  schism  be- 
tween the  Eastern  and  Western 
Churches  took  place  in  the 
eleventh  century,  though  for 
centuries  before  a  separation  had 
been  imminent.  One  of  the  chief 
causes  of  the  separation  of  the 
Eastern  from  theWestern  Church 


THE  CHURCH  HANDY  DICTIONARY. 


27 


CHU. 

was  that  the  latter  holds  the  doc- 
trine that  the  Holy  Ghost  pro- 
ceeds from  the  Sonf'///c)^2/f)aswell 
as  from  the  Father.eternally ;  and 
inserted  the  words  "  filioque " 
(and  from  the  Son)  in  the  Nicene 
Creed.  This  the  Eastern  Church 
rejects ;  and  also  she  errs  in 
other  details  both  of  faith  and 
practice.  Her  orders  are  without 
doubt  Apostolical,  and  efforts 
have  been  made  for  her  union 
with  the  Anglican  Church,  but 
the  "filioque"  clause  in  the 
Creed  has  hitherto  hindered  this 
from  being  accomplished. 

CHURCH  OF  ROME.  This  is 
properly  that  branch  of  the  great 
Church  Catholic  over  which  the 
Bishop,  or  Pope,  of  Rome  pre- 
sides. It  in.  no  way  belongs  to 
the  object  of  this  work  to  trace 
the  history  of  this  Church  from 
Apostolic  times,  nor  yet  to  notice 
how  by  degrees  it  claimed  and 
assumed  the  supremacy  over 
other  churches.  But  since  we 
find  amongst  us  certain  congre- 
gations who  worship  according 
to  the  Roman  use,  and  who  look 
up  to  the  Pope  of  Rome  as  their 
head,  it  will  be  well  to  see  how 
Romanism  was  introduced  into 
this  land  after  the  Reformation. 
As  has  been  before  noticed  (see 
Church  of  England),  it  was  not 
until  about  forty  years  after  the 
Papal  usurpation  had  been  sup- 
pressed in  England  that  those 
who  still  remained  Roman  at 
heart  fell  away  from  the  ancient 
Church  of  England,  and  consti- 
tuted themselves  into  a  distinct 
community  or  sect.  This  was  in 
the  year  1570.  This  schismatic 
community  was  first  governed 
by  the  Jesuits.  In  1623  a  Bishop, 
called  the  Bishop  of  Chalcedon, 
was  consecrated,  and  sent  from 


CHU. 

Rome  to  rule  the  Roman  sect  in 
England.  The  Bishop  of  Chal- 
cedon was  banished  in  1628,  and 
then  the  adherents  of  the  Papacy 
in  England  were  left  without  any 
Bishops  until  the  reign  of  James 
II.  This  King  favoured  the 
Romanists, and  would  gladly  have 
re-introduced  the  Roman  Catho- 
lic religion  into  the  country.  He 
filled  many  vacant  Sees  with 
members  of  the  Church  of  Rome ; 
but  all  he  did  in  favour  of  Popery 
was  more  than  reversed  in  the 
reign  of  his  successor,  William 
III.,  Prince  of  Orange.  In  1S29 
a  Bill,  called  the  Roman  Catholic 
Emancipation  Bill,  was  passed, 
by  which  Roman  Catholics 
were  made  eligible  to  sit  in  Par- 
liament, and  restored  to  other 
rights  of  English  citizenship 
from  which  they  had  before  been 
excluded.  In  the  present  reign 
(1S50)  Dr.  Wiseman,  and  a  few 
other  Roman  Catholic  priests, 
led  the  Pope  to  trench  upon 
the  Royal  prerogative  by  estab- 
lishing a  Romish  Hierarchy  in 
this  country.  Cardinal  Wise- 
man was  made  Archbishop  of 
Westminster ;  and  twelve  others, 
Bishops  of  territorial  Sees.  A 
Bill,  however,  was  brought  into 
Parliament  by  the  Government 
to  resist  this  Papal  aggression, 
and  forbidding  the  assumption  of 
English  territorial  titles.  This 
Act  has  been  repealed. 

We  of  the  Reformed  Church 
hold  that  many  doctrines  and 
practices  of  the  Church  of  Rome 
are  erroneous  and  unscripiural, 
the  most  important  of  which  are 
the  following  : — The  doctrine  of 
Original  Sin,  and  Justification, 
as  defined  by  the  Council  of 
Trent  ;  Propitiatory  Sacrifice 
of  the  Mass  ;  Transubstanti- 
ation  ;    Communicating  in   one 


28 


THE  CHURCH  HANDY  DICTIONARY. 


CHU. 

kind  only ;  the  Seven  Sacra- 
ments; Purgatory;  the  Worship, 
Invocation,  and  Intercession  of 
the  Blessed  Virgin,  Saints,  and 
Angels  ;  Veneration  of  Relics  ; 
Worship  of  Images  ;  Universal 
Supremacy  of  the  Roman 
Church  ;  the  Immaculate  Con- 
ception of  the  Blessed  Virgin  ; 
and  the  Infallibility  of  the  Pope. 
These  two  last  were  not  imposed 
upon  the  Roman  Church  as 
articles  of  faith,  necessary  to  be 
believed,  until  1S54  and  1S70. 
With  the  exception  of  the  last 
two,  the  above  is  a  summary 
of  the  errors  of  Rome,  drawn 
up  by  Dr.  Barrow,  and  quoted 
by  Bishop  Harold  Browne  in 
his  book  on  the  39  articles. 

In  England  the  Roman  Church 
has  two  Cardinals,  one  of  whom 
(Cardinal  Manning)  is  also  Arch- 
■  bishop,  17  Bishops,  2,112  other 
Clergy.  The  number  of  Ro- 
man Catholic  Archbishops  and 
Bishops  now  holding  otiice  in 
the  British  Empire  is  131.  I 

CHURCH  MUSIC.  Certain  parts  | 
of  our  Service  are  directed  to  be  j 
"  said  or  sung,"  the  former  possi-  ' 
bly  describing  the  parochial,  the 
latter  the  Cathedral,  manner  of 
performing  Divine  Service.  The 
use  of  musical  instruments  in 
the  singing  of  praise  to  God  is 
very  ancient.  The  first  Psalm  in 
the  Bible — viz., that  which  Moses 
and  M  iriam  sang  after  the  passage 
of  the  Red  Sea — was  then  accom- 
panied by  timbrels.  Afterwards, 
when  the  Temple  was  built, 
musical  instruments  were  con- 
stantly used  at  public  worship. 
In  the  150th  Psalm  the  writer 
especially  calls  upon  the  people 
to  prepare  the  different  kinds  of 
instruments  wherewith  to  praise 
the  Lord.     And   this  has  been 


CHU. 

the  constant  practice  of  the 
Church  in  all  ages.  It  is  not 
clearly  known  when  organs  were 
first  brought  into  use,  but  we 
find  that  as  early  as  the  year  766 
the  Emperor  of  the  East  sent 
an  organ  as  a  present  to 
Pippin,  King  of  France.  It  is 
certain  that  the  use  of  them  has 
been  very  common  now  for 
several  hundreds  of  years. 

The  custom  of  dividing  the 
choir  into  two  parts,  stationed 
on  either  side  of  the  chancel,  in 
order  that  they  may  say,  or  sing, 
alternate  verses,  dates  from  the 
primitive  Church.  Thus  Miriam 
sang.  (Ex.  xv.  20.)  Thus  the 
angels   in   heaven  sing.    (Isaiah 

vi.  3) 

The  Psalms  and  Canticles  are 
generally  sung  to  a  chant.  These 
are  of  two  kinds — Gregorian  and 
Anglican.  Gregorian  chants  are 
very  ancient ;  a  collection  of 
them  was  compiled  by  Gregory, 
Bishop  of  Rome,  about  a.d. 
600.  They  are  sung  in  unison. 
Anglican  chants,  which  are  of 
much  more  recent  invention,  are 
sung  in  harmony.  Nearly  ail 
our  Church  music  is  based  on 
the  Gregorian  chant.  A  single 
chant  is  an  air  consisting  of  two 
phrases,  corresponding  to  the 
two  parts  into  which  every  verse 
of  the  Psalms  and  Canticles  is 
divided  in  our  Prayer  Book  by  a 
colon.  A  double  chant  consists 
of  four  parts.  Sometimes  the 
Canticles  are  sung  to  what  is 
called  a  Service,  which  is  a  mu- 
sical arrangement  similar  to  the 
Anthem.  ; 

Hymn ,  a  metrical  song  of  praise. 
Hymns  are  nowhere  formally 
authorised  in  our  Church,  with 
one  exception,  viz.,  the  Veni 
Creator  in  the  Ordination  Ser- 
vice. Still,  metrical  hymns  have 


THE    CHURCH  HANDY   DICTIONARY. 


29 


CHU. 

been  sung  in  the  Church  from 
Apostolic  times,  the  words  of 
some  of  which  are  extant.  The 
"hymn  "  sung  by  our  Lord  and 
his  disciples  at  the  Last  Supper 
was  probably  the  "  Hallel," 
Psalms  cvii. — cxviii. 

Anthem,  as  the  term  is  usually 
understood  in  England,  consists 
of  passages  from  Holy  Scripture 
set  to  music ;  such  also  are  Introits. 
Anthems  are  almost  peculiar  to 
our  Church,  but  have  been  in 
constant  use  in  it  since  the 
Reformation. 

Other  parts  of  the  Service, 
such  as  the  Prayers,  the  Versicles, 
the  Litany,  are  frequently  read 
either  on  one  note  (monotoned), 
or  on  one  note  occasionally 
varied  at  the  end  by  a  cadence 
(intoned).  This  is  objected  to 
by  some  as  being  unnatural ;  but 
it  is  not  so.  A  child  naturally 
intones  or  monotones  if  set  to  read 
or  recite.  And  where  a  congre- 
gation have  to  repeat  the  same 
words  together,  it  is  absolutely 
necessary  that  they  should  do  it 
on  some  given  note,  or  the  result 
would  be  Babel.  Children  in 
school,  of  their  own  accord,  say 
their  lessons  together  in  a  mono- 
tone. The  practice  of  doing  so 
in  the  Church  dates  from  the 
very  earliest  times. 

CHURCH  PARTIES.  There 
always  have  been,  and  probably 
always  will  be,  in  every  religious 
community  different  schools  of 
thought.  Truth  is  many-sided, 
and  while  men  may  agree  in 
prescribing  a  certain  limit,  out- 
side which  is  error,  yet  within 
the  boundary  there  may  be  room 
for  many  different  views  of 
central  truths.  In  the  Church 
of  England  the  views  held  by 
difterent    parties    are    generally 


CHU. 

reckoned  under  three  heads,—- 
(i)  High  Church,  a  section 
of  which    party  are    Ritualists  ; 

(2)  Loii'  Church,  or  Evangelicals  ; 

(3)  Broad  Church.  Roughly  speak- 
ing their  influence  may  be  thus 
described :  The  High  Church 
party  has  deepened  the  sense  of 
the  Church's  corporate  life  and 
work,  and  added  to  the  rever- 
ence, the  order,  the  beauty  of 
holy  worship.  The  Low  Church 
party  has  done  much  to  awaken 
a  spirit  of  vital  personal  religion. 
The  Broad  Church  party  has 
done  much  to  co-ordinate  the 
truths  of  religion  with  the  cer- 
tain results  of  science.  The- 
members  of  this  party  hold  views 
more  or  less  latitudinarian.  The 
teaching  of  these  three  parties 
will  best  be  seen  by  an  enumer- 
ation of  the  names  most  favoured 
by  each  ;  thus  High  Churchmen 
appeal  to  Laud,  Hammond, 
Sancroft,  Hooker,  Andrewes, 
Cosin,  Pearson,  Ken,  Wilson, 
Robert  Nelson,  George  Herbert, 
John  Keble,  and  Pusey.  Low 
Churchmen  delight  in  Melanch- 
thon,  Zwingli,  Cranmer,  Hooper, 
Ridley ,  Jewel, Bunyan,Whitfield, 
Cowper,  Scott,  Cecil,  John  New- 
ton, Romaine,  Venn,\Vilberforce, 
Simeon,  and  Henry  Martyn.  The 
Broad  Church  School  contains 
such  names  as  Bacon,  Milton, 
Hales,  Jeremy  Taylor,  Tillotson, 
Locke,  Isaac  Newton,  Coleridge, 
Arnold,  Maurice,  Hare,  Robert- 
son, Kingsley,  Thirlwall,  and 
Stanley. 

CHURCH  RATE.  A  rate  which 
the  Churchwardens  and  Vestry 
had  the  right  to  levy  on  rate- 
payers for  the  repairs  of  the 
Church,  and  for  the  expenses 
connected  with  Divine  Service. 
Ina,  king  of  Wessex,  drew  up  a. 


30 


THE  CHURCH  HANDY  DICTIONARY. 


CHU. 

codeofEcclesiasticalLaws.which 
were  accepted  in  a  NationalCoun- 
cil  in  A.D.  690.  Among  these  laws 
was  that — "The  Church  Scot  (or 
Rate)  for  the  repair  of  Churches, 
and  supply  of  all  things  necessary 
for  Divine  Worship,  was  to  be 
paid  by  every  house  before 
Martinmas,  according  to  a  valu- 
ation made  at  Christmas."  This 
right  of  the  Church  to  levy 
compulsory  Church  Rates  was 
only  taken  from  her  by  an  Act 
passed  in  the  present  reign,  in 
consequence  of  the  opposition 
raised  by  Dissenters. 

•CHURCH  WARDENS.  The 
Oflice  of  Church  Warden  dates 
from  very  early  times  in  England, 
but  we  have  no  clear  account  of 
its  origin.  The  Church  Wardens, 
of  whom  there  are  two  in  most 
Parishes,  are  appointed  at  a 
meeting  of  parishioners  held  at 
Easter.  The  Incumbent  has 
the  power  of  appointing  one,  the 
other  is  elected  by  the  vote  of 
the  parishioners.  The  Church 
Wardens  were  originally  mere 
ecclesiastical  officers  ;  the  State 
then  added  various  civil  func- 
tions to  the  office,  such  as  levying 
rates,  &c.,  but  a  good  deal  of 
this  civil  power  has  now  been 
withdrawn.  Their  business  has 
become  in  substance  that  of 
assisting  in  the  linances,  repairs, 
warming,  &c. ,  of  the  Church.  It 
is  also  their  duty  to  complain  to 
the  Bishop  or  Archdeacon  if  the 
Incumbent  be  neglectful  or  irreg- 
ular in  the  conduct  of  Divine 
Service. 

When  Church  Wardens  have 
been  chosen,  they  are  admitted 
to  their  office  by  the  Archdeacon. 
The  office  is  of  one  year's  du- 
ration only.  In  many  larger 
parishes  they  are  assisted  by 
Synodmen,  or  Sidesmen. 


cm. 

A  Church  Warden  should  be 
a  resident  rate-payer  ;  but  non- 
residence  is  not  alwa3's  a  dis- 
qualification. The  following  are 
certainly  disqualified  to  hold 
office, — all  aliens  born,  as  well 
as  aliens  naturalized  ;  all  Jews  ; 
all  children  under  10  years  of  age ; 
all  persons  convicted  of  felony  ; 
all  idiots  and  insane  persons. 

CHURCH  YARD.  The  grouna 
adjoining  the  Church,  in  which 
the  dead  are  buried.  It  is  the 
freehold  of  the  parson,  but  inas- 
much as  it  was  the  common 
burial  place,  it  was  fenced  and 
cared  for  at  the  charge  of  the 
parishioners,  who  could  be  rated 
for  it.  Recent  Burial  Acts  (which 
see)  have  lately  given  power  to 
laymen  to  conduct  funeral  ser- 
vices even  in  the  consecrated 
Churchyard.  Rates  have  also 
been  done  away  with,  and  thus 
we  find  the  parson  burdened  with 
the  charge  of  a  Churchyard  in 
which  any  man,  woman,  or  child, 
may  hold  funeral  services.  The 
Church  of  England  is  the  only 
religious  body  in  England  which 
may  not  have  a  distinct  burial 
ground  for  her  dead  ! 

CHURCHING     OF      WOMEN. 

From  the  earliest  times  it  has 
been  usual  for  a  woman  after 
child-birth  to  come  to  God's 
house  to  offer  thanks.  It  was 
so  among  the  Jews,  although 
with  them  the  idea  of  purification 
is  involved  as  well  as  of  thanks- 
giving, as  it  is  in  the  Eastern 
Church  at  the  present  day.  In 
some  country  places  there  is  an 
idea  that  a  woman  can  be 
"  CJnircJied"  at  home,  which  is 
a  contradiction  in  terms. 

CIRCUMCISION  OF  CHRIST. 
A  feast  dating  from  before  the 


THE  CHURCH  HANDY  DICTIONARY. 


31 


CLE. 

6th  century,  when  a  special 
service  was  already  in  use  for  it. 
The  collect — a  translation  from 
an  ancient  Latin  one — sums  up 
well  the  teaching  of  the  day. 

CLERGY.  A  general  name  for 
ecclesiastics  of  all  orders  (see 
Orders),  as  distinguished  from 
the  laity.  The  word  is  from  a 
Greek   one,    meaning   a  portion. 

CLERK.  The  legal  designation 
of  a  clergyman  is  "  Clevk  in  Holy 
Orders."  The  Parish  Clerk  was 
formerly  a  person  in  HolyOrders, 
but  his  office,  as  defined  in  our 
Prayer  Book,  is  usually  dis- 
charged by  a  layman.  The 
appointment  of  a  Parish  Clerk 
is  in  the  hands  of  the  incumbent, 
by  whom  also  he  may  be  dis- 
missed ;  but  in  some  parishes 
the  office  is  a  freehold.  The 
almost  universal  use  of  choirs 
in  churches  has  nearly  done 
away  with  that  strange  mode  of 
public  worship  which  consisted 
of  a  duet  between  the  parson  and 
clerk.  The  clerk  has  certain 
stated  fees  for  his  assistance  at 
marriages  and  funerals. 

CLOISTER.  A  covered  walk 
attached  to  monastic  and  colleg- 
iate buildings  and  Cathedrals. 

COLLATION.  The  appointment 
to  a  benefice  by  a  Bishop  is  called 
a  collatioiy 

COLLECT.  A  short  concentrated 
prayer.  The  derivation  of  the 
word  is  doubtful.  The  greater 
part  of  our  Collects  are  found  in 
the  Sacramentaries  of  St.  Leo 
(a.d.  420),  Gelasius  (a.d.  494), 
and  Gregory  the  Great  (a.d. 
590.)  Fifty-seven  out  of  tie  ex- 
isting   eighty-two   Prayer  Book 


COM. 

Collects  are  thus  translations 
from  the  Latin.  The  later  Col- 
lects may  sometimes  be  dis- 
tinguished from  these  ancient 
ones  by  their  lack  of  terseness, 
and  by  their  greater  use  of  scrip- 
tural language. 

COLLEGE.  A  corporation  or 
community.  The  Colleges  of 
our  Universities  are  independent 
societies,  governed  by  their  own 
statutes  and  officers.  Still,  they 
are  connected  in  certain  ways 
with  the  greater  Corporation, 
called  the  University  (which  see.) 

COLLEGIATE    CHURCHES 

Churches  with  a  College,  or  body 
of  Canons  or  Prebendaries 
attached,  such  as  Westminster 
Abbey,  and  St.  George's,  Wind- 
sor. The  only  others  remaining 
now  are  Wolverhampton,  Mid- 
dleham,  and  Brecon. 

COMMANDMENTS,  The  TEN. 
The  recital  of  the  Decalogue  is 
peculiar  to  our  English  Com- 
munion Service.  It  was  ordered 
in  1552,  possibly  to  counteract 
the  growth  of  Antinomianism 
(which  see.)  While  other  parts 
of  the  Levitical  Law  relating  to 
ceremonies  and  the  like  are  not 
binding  on  Christians,  the  Com- 
mandments are  so,  because  they 
embody  the  Moral  Law,  which 
is  for  all  time  and  all  people. 

For  the  sense  in  which  the 
Commandments  are  to  be  under- 
stood, see  the  explanation  of 
them  in  the  Catechism.  The 
reason  of  their  being  placed  in 
the  Communion  Service  is  to 
remind  us  of  the  duty  of  self- 
examination  before  we  "presume 
to  eat  of  that  bread  and  drink  of 
that  cup,"  and  to  give  us  a 
standard  whereby  we  may  mea- 


32 


THE  CHURCH  HANDY  DICTIONARY. 


COM. 

sure  ourselves.  For  the  alteration 
from  the  seventh  day  to  the  first, 
see  Sunday. 

COMMENDATORY    PRAYER. 

One  of  the  four  extra  prayers 
added  to  the  Office  for  the  Visit- 
ation of  the  Sick  in  1662.  It  is 
a  most  beautiful  commendation 
of  a  "sick  person  at  the  point 
of  departure  "  to  God's  gracious 
mercy. 

COMMINATION.  The  word 
means  a  threat,  or  denunciation  of 
vengeance.  The  Service,  so-called 
in  our  Prayer  Book,  took  its 
present  shape  in  1549.  It  is,  as 
the  first  exhortation  states,  an 
imperfect  substituteforthe  primi- 
tive practice  of  open  penance. 
Notice  that  in  using  this  Service 
we  do  not  invoke  the  wrath  of 
God  on  sinners, but  merelydeclare 
that  a  curse  must  rest  on  sin. 
The  Service  is  used  on  Ash- 
Wednesday,  although,  if  ordered, 
it  may  be  used  at  other  times. 
The  first  seven  sentences  are 
from  Deut.  xxvii.  15-26  ;  the 
eighth  is  from  Jer.  xvii.  5  ;  the 
ninth  is  an  agglomeration  of 
sins  condemned  in  Scripture. 
The  Amen  here  means  not  So  be 
it,  but  So  it  is.  The  exhortation 
which  follows  is  a  succession  of 
quotations  from  Scripture.  The 
Rubric  mentions  the  "  place 
where  they  are  accustomed  to 
sa}-  the  Litany,"  which  place  is 
neither  ihe  pulpit  nor  reading  pen' 
mentioned  in  the  first  Rubric  in 
the  Office,  but  -is  a  desk  placed 
"  in  the  midst  of  the  church" 
(Injunctions  of  1549).  P^ollowing 
the  Lord's  Prayer,  Versicles, 
and  Collects,  comes  a  most 
forcible  confession  couched  in 
the  words  of  Scripture,  but  less 
comprehensive  than  those  of  the 
Morning  and  Communion   Ser- 


COM. 

vices.  The  Blessing,  added  in 
1662,  is  a  shortened  form  of  the 
old  Jewish  Blessing  (Num.  vi. 
24-26),  but  here  it  is  precatory 
not  declaratory. 

COMMITTAL  PRAYER.  That 
prayer  in  the  Burial  Service  in 
which  the  minister  commits  the 
body  to  the  ground,  "earth  to 
earth,  ashes  to  ashes,  dust  to 
dust."     (See  Burial  Service.) 

COMMON  PRAYER,  see  Liturgy. 

COMMUNION,      THE      HOLY. 

Variously  called  the  Lord's 
Stipper  and  the  Eucharist.  This 
Service,  formerly  exclusively 
called  the  Liturgy  is  the  highest 
act  of  Christian  worship.  We 
will  consider  it  under  four  heads, 
— (i)  History  ;  (2)  Rubrics  ;  (3) 
Service  ;     (4)  Views. 

(i)  History.  The  two  Sacra- 
ments— Holy  Communion,  and 
Holy  Baptism — differ  from  all 
other  Christian  observances  in 
that  they  are  the  only  two  ex- 
pressly ordained  by  our  Lord. 
We  have  four  records  of  the 
institution  of  the  Lord's  Supper 
in  the  NewTestament,  viz.,  Matt, 
xxvi.  26-2S ;  Mark  xiv.  22-24; 
Luke  xxii.  19-20  ;  i  Cor.  xi.  23-25. 
In  obedience  to  our  Lord's  com- 
mand, "  Thisdo  in  remembrance 
of  Me,"  we  find  the  Apostles 
constantly  celebrated  the  Holy 
Communion ;  Acts  ii.  46  ;  xx. 
7  ;  &c.  This  was  always  ac- 
companied by  a  set  form  of 
prayer,  traces  of  which  we  may 
even  find  in  the  New  Testament — 
Acts  ii.  42;  I  Cor.  x.  16;  i  Cor. 
xiv.  16.  Justin  IMartyr,  who 
wrote  A.D.  140,  gives  an  account 
of  a  Sunday  Service.  Almsgiving 
usually,  if  not  always,  accom- 
panied a  celebration  of  the 
Holy  Communion.    As  the  num- 


THE  CHURCH  HANDY  DICTIONARY. 


33 


COM. 

ber  of  Christians  increased, 
the  various  Churches  through- 
out Europe  compiled  for  their 
own  use  forms  of  prayer  for 
the  celebration  of  the  Holy 
Eucharist  ;  the  form  most  used 
in  England  was  known  by  the 
name  of  the"  Sarum, or  Salisbury, 
Use."  The  Communion  Service 
in  our  Prayer  Book  is  based 
upon,  and  translated  from,  this 
"  Sarum  Use,"  with  considerable 
modifications  and  adaptations. 
The  first  reformedOffice  appeared 
in  1548  ;  the  first  full  English 
Office  was  put  forth  in  1549 ; 
the  present  Office  is  substantially 
that  in  the  second  Prayer  Book 
of  Edward  VI.,  1552.  A  great 
deal  of  it  is  from  Hermann's 
"Consultation,"  a  Liturgy  drawn 
up  in  1543  by  Melanchthon  and 
Bucer. 

(2)  Rubrics.  The  first,  inserted 
ini66i, has  become  virtually  obso- 
lete. The  "  Ordinary,"  men- 
tioned in  the  third,  is  the  Bishop, 
and  the  "  Canon  "  referred  to  is 
the  109th.  For  first  part  of 
fourth  rubric,  see  Altar.  For 
the  latter  part  of  this  rubric, 
see  Eastward  Position.  This 
rubric  was  added  in  1552. 

The  rubric  before  the  Com- 
mandments was  inserted  in  1552, 
but  the  words  "turning  to  the 
people,"  were  added  in  1661. 
The  next  was  inserted  in  1549. 
In  the  next  rubric,  the  alternate 
form  of  giving  out  the  Epistle 
is  for  use  when  the  passage 
selected  as  the  Epistle  is  not 
really  from  the  Epistles,  but  is 
some  other  "  portion  of  Scrip- 
ture;" the  "sung  or  said"  refers, 
possibly,  to  the  Cathedral  and 
Parochial  modes  of  conducting 
Service.     (See  Church  Music.) 

Three  rubrics  follow  theNicene 
Creed ;    in   the   first,    1662,    the 


COM. 

word  "  Curate,"  there  and  else- 
where in  the  Prayer  Book,  means 
the  minister  in  charge  of  the 
parish,  having  "  cure  of  souls," 
not  the  assistant  minister  gen- 
erally so  denominated  now.  The 
direction  that  notice  of  Holy 
Communion  is  to  be  given  at  this 
part  of  the  service  is  quite 
contradictory  to  the  rubric  fol- 
lowing the  Prayer  for  the  Church 
Militant,  which  should  be  altered. 
The  word  "  Homily,"  in  the 
second  of  these  rubrics,  means 
"  a  plain  sermon."  Two  books 
of  Homilies  have  been  put  forth, 
one  in  1547,  by  Archbp.  Cranmer 
and  others,  and  the  second  in 
1562,  by  Bishop  Jewel.  There 
is  no  authority  in  this,  or  any 
other  rubric,  for  changing  the 
surplice  for  a  black  gown,  neither 
is  there  any  direction  for  a  prayer 
before  the  sermon,  although  a 
form  is  given  in  the  55th  Canon. 
(See  Bidding  Prayer.) 

For  the  next  rubric  see  Offertory. 

The  first  rubric  after  the  Offer- 
tory Sentences  was  inserted  in 
1C61 ;  in  1552  the  alms  were  to 
be  put  in  the  poor  box,  and  not 
presented.  The  next  rubric 
orders  the  bread  and  wine  to  be 
placed  on  the  Holy  Table,  thus 
implying  the  existence  of  some 
shelf  or  table,  called  the  Credence 
Table,  on  which  they  had  been 
previously  placed.  This  rubric 
was  omitted  from  1552  to  1661, 
which  perhaps  accounts  for  the 
custom  existing  in  some  churches 
of  not  placing  the  elements  on 
the  altar  till  the  time  of  conse- 
cration. The  rubrics  before  the 
two  exhortations  giving  notice  of 
Holy  Communion,  were  inserted 
in  1661,  but  now  they  have 
fallen  into  disuse.  The  next 
rubric,  inserted  in  1552,  refers 
to  the  custom,  almost  obsolete 


C 


34 


THE  CHURCH  HANDY  DICTIONARY. 


COM. 

now,  of  intending  communicants 
taking  places  in  the  chancel  for 
the  rest  of  the  service. 

The  rubric  before  the  Con- 
fession is  ambiguous  in  language, 
and  may  mean  that  the  Con- 
fession is  to  be  said  by  the 
minister  alone.  The  next  rubric, 
directing  the  Bishop,  if  present, 
to  pronounce  the  Absolution,  is 
from  the  Scottish  Office,  and 
was  introduced  here  in  1661. 
For  the  rubric  before  the  Conse- 
cration prayer,  see  Eastivard 
Position.  The  "  fair  linen  cloth," 
ordered  to  be  thrown  over  what 
remains  of  the  consecrated  ele- 
ments, is  by  some  thought  to 
represent  the  linen  clothes  in 
which  the  Saviour's  body  was 
wrapped  when  placed  in  the 
tomb. 

Of  the  nine  rubrics  at  the  close 
of  the  service,  the  second,  third, 
and  fourth  are  directed  against 
the  practice  obtaining  in  the 
Roman  Catholic  Church  of  sol- 
itary masses.  The  fifth  is  stated 
by  Archbishop  Parker  and  Bishop 
Cosin  not  to  forbid  the  use 
of  wafer-bread,  but  merely  to 
legalize  the  use  of  ordinary 
bread.  The  rubric  in  the  Scottish 
Liturgy  expresses  this  more 
clearly, — "Though  it  be  lawful 
to  have  wafer-bread,  it  shall 
suffice  that  the  bread  be  such  as 
is  usual."  The  sixth  rubric 
exhibits  the  Church's  careful 
and  reverent  treatment  of  the 
remains  of  the  consecrated  ele- 
ments ;  but  its  main  office  was 
to  forbid  the  reservation  of  the 
Blessed  Sacrament  for  the  use 
of  invalids  and  others.  This  was 
allowed  in  the  primitive  Church, 
and  is  now  by  the  Scottish  Epis- 
copal Church  ;  but  the  supersti- 
tions which  grew  up  around  the 
custom     seemed    to    make    the 


COM. 

present  rule  necessary.  The 
next  rubric  has  been  required 
since  ofierings  in  kind  were  dis- 
continued. 

In  the  next  rubric  the  Lateran 
Council  (12 1 5)  enjoined  one  com- 
munion yearly  .atEaster-tideonly; 
but  the  present  rule  is  more  in  ac- 
cordance with  the  custom  of  the 
ancient  Church,  and  encourages 
lay  communions. 

The  last  rubric  only  provides 
for  the  distribution  of  alms  when 
there  is  an  offertory,  i.  e.  the 
reading  of  the  offertory  sentences. 
Other  collections  are  in  the  hands 
of  the  incumbent  only.  The 
Ordinary  is  the  Bishop. 

The  "  declaration  "  is  a  pro- 
test against  certain  low  and  gross 
notions  of  a  carnal  presence,  as 
taught  in  the  Roman  Church. 
The  "kneeling''  here,  and  the 
"meekly  kneeling"  in  the  rubric 
after  the  Consecration  Prayer, 
exclude  prostration,  which  is  not 
kneeling. 

(3)  The  Service.  As  was  said 
in  the  paragraph  on  the  History 
of  the  Communion  Service,  it  is 
chiefly  taken  from  the  "  Sarum 
Use."  When  there  is  no  cele- 
bration, the  Service  concludes 
with  a  Collect  and  the  Benedic- 
tion, said  immediately  after  the 
Prayer  for  the  Church  Militant; 
and  this  is  called  the  Ante- 
Communion  Ofiice.  The  Lord's 
Prayer  is  said  by  the  Priest  alone, 
notwithstanding  the  general 
rubric  to  the  contrary ;  that, 
and  the  Collect  following,  being 
taken  from  an  Office  which  was 
repeated  by  the  Priest  alone, 
in  preparation  for  Mass.  The 
Decalogue  was  inserted  in  1552 
(see  Commandments.)  In  the  Col- 
lects following,  the  Mediasval 
Offices  coupled  the  Pope,  King, 
and  Bishop  of  Diocese  together. 


THE  CHURCH  HANDY  DICTIONARY. 


35 


COM. 

It  is  an  ancient  custom  to  sit 
during  the  reading  of  the  Epistle, 
and  to  stand  during  the  reading 
of  the  Gospel,  out  of  reverence 
for  the  repetition  of  the  words  or 
acts  of  Christ.  The  Doxology 
"  Glory  be  to  Thee,  O  Lord  " 
has,  from  a  very  early  period, 
followed  the  announcement  of 
the  Gospel;  but  the  "Thanks 
be  to  Thee,  O  Lord,"  after- 
wards, is  a  comparatively  late 
custom.  For  the  Nicene  Creed, 
see  Creed.  In  the  Prayer  Book  of 
1662,  the  Banns  of  Marriage  were 
ordered  to  be  published  after  the 
NiceneCreed.  For  the  Sermon  see 
Sir\.\c\e  Sermon.  The  sentences  fol- 
lowing are  called  the  "  Offertory 
Sentences ; ' '  formerly  a  verse  was 
sung  before  the  oblation  of  the 
elements.  The  next  prayer, 
called  the  Frayer  for  the  Church 
Militant,  has,  in  some  form  or 
other,  formed  part  of  every 
known  Liturgy.  It  is  divided 
into  three  main  parts — (i)  The 
Oblation ;  (2)  Commemoration 
of  the  living ;  (3)  Commemora- 
tion of  the  faithful  departed. 
The  oblation  is  twofold,  firstly 
of  the  alms  which  have  been 
collected,  and,  secondly,  of  the 
elements,  the  bread  and  wine  for 
Holy  Communion.  The  Ex- 
hortations, here  and  elsewhere  in 
the  Prayer  Book,  are  sixteenth 
century  compositions.  The  first 
is  from  Hermann's  "  Consulta- 
tion "  (which  see)  ;  the  close  of 
this  exhortation  is  important  as 
shewing  that  in  certain  cases  the 
Reformers  allowed  auricular  con- 
fession. The  parts  of  this  Service 
following  the  Exhortations  are 
respectively  called  the  Invita- 
tion, Confession,  Absolution,  and 
the  "  Comfortable  Words,"  and 
are  very  characteristic  of  the 
Anglican    Liturgy.       After    the 


COM. 

"  Comfortable  Words  "  begins 
the  most  solemn  part  of  the 
Office, anciently  called  the  Canon. 
The  versicles,  called,  after  the 
Latin  for  the  first,  the  "  Sarsum 
Corda, '  'are  found  in  all  Liturgies ; 
and  the  "  Holy,  Holy,  Holy," 
— the  Ter-sanctus, — is  probably 
from  Apostolic  times.  The 
"  Proper  Prefaces  "  are  five  out 
of  the  ten  found  in  English  and 
Roman  Missals  ;  the  first  is  an 
old  form,  re-modelled  in  1549 ; 
the  second  remains  as  it  was  in 
494  ;  the  third  dates  from  590 ; 
the  fourth  seems  to  be  a  new 
composition  in  1549  ;  the  fifth, 
like  the  second,  dates  from  494. 
Next  follows  a  very  beautiful 
prayer,  called  the  "  Prayer  of 
Humble  Access,"  which  is  pecu- 
liar to  the  Anglican  Liturgy. 
After  this  comes  the  "  Prayer 
of  Consecration. ' '  The  recital  of 
the  words  and  actions  used  by  our 
blessed  Lord  at  the  Institution 
of  this  Holy  Feast  has  always 
formed  an  essential  feature  in 
every  Liturgy.  The  form  of 
words  to  be  used  at  the  Recep- 
tion has  varied.  Originally,  the 
words  used  were,  "  The  Body  of 
Christ,"  "The  Blood  of  Christ." 
Of  the  form  in  use  now,  the 
first  clause  only  was  ordered  in 
1549,  the  second  on^y  in  1552, 
and  both  were  combined  in  1559. 
The  Lord's  Prayer,  following, 
formerly  was  part  of  the  Conse- 
cration Prayer ;  and  the  next 
prayer,  called  the  "  Oblation, 
was  the  conclusion  of  the  Con- 
secration Prayer  in  1549.  After 
the  alternate  prayer,  composed 
in  1549,  comes  the  ancient  hymn 
known  as  the  "  Gloria  in  Ex- 
celsis,"  or  "  Angelic  Hymn,"  or 
the  "  Great  Doxology."  It  is  of 
Eastern  origin,  and  in  the  time 
of  Athanasius  was  said,  together 


3^5 


THE  CHURCH   HANDY  DICTIONARY. 


COM. 

v.ith  certain  Psalms,  at  dawn. 
The  "Benediction"  is  a  Scrip- 
tural composition  of  the  Reform- 
ed Church,  the  latter  part  being 
from  Hermann's  Consultation. 
Of  the  collects  concluding  the 
service,  the  first,  second,  and 
fourth  are  from  ancient  Offices, 
the  others  being  composed  in 
1549. 

(4)  Views,  or  Doctrine.  In 
nothing  does  the  belief  of  men 
so  differ  as  in  this  matter  of 
Holy  Communion.  There  may- 
be said  to  be  three  views  existing 
among  members  of  the  Church 
of  England  relative  to  that 
which  all  allow  to  be  the  great- 
est ordinance  of  religion.  This 
difference  of  belief  in  this  matter 
is  the  real  foundation  of  party 
spirit  in  the  Church. 

(a)  The Syinbolic :  viz.,  that  con- 
secration simply  implies  a  setting 
apart  for  a  holy  use  of  certain 
elementsby  a  Minister  authorised 
to  do  so ;  that  the  Bread  and 
Wine  thus  set  apart  are  symbols 
of  Christ's  Body,  which  was 
broken,  and  of  His  blood,  which 
was  shed  ;  and  that  the  partici- 
pation of  them  is,  on  the  one 
hand,  a  sign  of  the  fellowship  of 
love  binding  all  true  hearts 
together;  and,  on  the  other,  a 
sign  of  the  nourishment  and 
growth  of  the  soul,  as  fed  by 
Christ  Himself.  This  is  the 
doctrine  of  Zuinglius,  the  Swiss 
Reformer.  It  is  adverse  to  the 
doctrine  of  the  whole  primitive 
Church,  which,  says  Bishop  H. 
Browne,  "  unquestionably  be- 
lieved in  a  presence  of  Christ  in 
the  Eucharist."  (Art.  xxviii. 
Sec.  I.) 

[b)  The  Receptionist;  viz.,  that 
after  consecration  the  elements 
become  in  such  a  sense  changed 


COM. 

that  they  become  the  channels 
through  which  the  Body  and 
Blood  of  Christ  are  subsequently 
conveyed  to  those  who  receive 
them  with  certain  dispositions 
of  mind.  The  Presence  of  Christ 
in  the  elements  is  potential,  not 
actual ;  that  is,  the  elements 
have  the  power  of  conveying  the 
Presence  of  Christ  to  only  a 
properly  qualified  receiver. 

[c)  The  Objective;  viz.,  that 
after  the  consecration  the  ele- 
ments receive  not  potentially, 
but  actually,  the  Present  Body 
and  Blood  of  Christ,  and  that 
therefore,  the  Presence  does 
not  depend,  as  in  the  view 
above,  upon  faithful  participa- 
tion, but  upon  the  act  of  con- 
secration. 

More  briefly,  the  Holy  Com- 
munion is  considered  as  (i)  a 
memorial  feast  of  love  ;  (2)  the 
actual  Presence  of  Christ  in  the 
heart  of  the  faithful  recipient ; 
this  might  also  be  called  the 
Subjective  view  of  the  Real 
Presence ;  and  (3)  the  Real 
Presence  of  Christ  in  the  conse- 
crated elements  themselves,  or 
the  Objective  view. 

There  is  also  the  Sacrificial  view 
of  the  Eucharist,  which  is  held, 
in  a  greater  or  less  degree,  by 
all  schools  of  thought.  Sadler, 
in  "  Church  Doctrine, — Bible 
Truth,"  thus  states  what  he  be- 
lieves to  be  the  Church  of  Eng- 
land view — "The  Eucharist  is 
the  solemn  ecclesiastical  memo- 
rial of  the  Sacrifice  of  the  Death 
of  Christ.  It  is  the  Saviour's 
own  ordained  means  of  showing 
forth  before  God,  men,  and 
angels.  His  love  in  His  Death. 
Just  as  the  Old  Law  sacrifices 
were  anticipatory  showings  forth 
of  the  One  Atoning  Death  which 
was  to  be,  so  this  Communion 


THE  CHURCH  HANDY  DICTIONARY. 


37 


COM. 

is  a  memorial,  or  commemora- 
tive showing  forth,  of  the  One 
Atoning  Death  which  has  been." 

COMMUNION  OF  THE  SICK. 
This  Office  differs  from  the  ordi- 
nary Communion  Service  in  its 
introduction,  a  special  Collect, 
Epistle,  and  Gospel  being  ap- 
pointed. After  this  is  concluded, 
the  Priest  continues  with  the 
ordinary  Office,  beginning  "  Ye 
that  do  truly,"  &c.  Up  to  1552 
it  was  allow^ed  to  carry  the  con- 
secrated elements  from  the 
church  to  the  sick  person ;  and 
even  later  than  this  we  find 
the  rubric  allowing  of  reserva- 
tion inserted  at  large  in  Queen 
Elizabeth's  Latin  Prayer  Book. 
This  Prayer  Book  was  drawn  up 
for  the  use  of  the  Universities 
and  the  Colleges  of  Winchester 
and  Eton.  The  third  rubric 
in  the  Service  is  for  the  pre- 
vention of  infection.  The  di- 
rection in  the  fourth  rubric 
with  regard  to  what  is  called 
•'  Spiritual  Communion  "  is  from 
the  ancient  Office  of  Extreme 
Unction.  The  last  rubric  does 
not  allow  mere  infection  to  be  a 
sufficient  excuse  for  a  clergy- 
man's not  giving  Holy  Commu- 
nion. 

COMMUNION  OF  SAINTS. 
An  article  of  our  Faith.  The 
faithful  have  (i)  an  external 
fellowship,  or  communion,  in 
the  Word  and  Sacraments ;  (2) 
an  intimate  union  as  the  living 
members  of  Christ.  Nor  is 
this  communion,  or  fellowship, 
broken  by  the  death  of  any,  for 
in  Christ  all  are  knit  together  in 
one  uninterrupted  bond. 

COMTISM,  or  POSITIVISM. 
A    philosophy    taught    by    one 


CON. 

Auguste  Comte,  a  Frenchman, 
who  was  born  in  179S,  and  died 
1857.  He  denisd  the  Deity,  and 
introduced  the  worship  of  Hu- 
manity. In  his  religion,  which 
must  not  be  confounded  with 
his  philosophy,  there  are  many 
festivals,  a  calendar  of  saints, 
nine  sacraments,  and  a  carica- 
ture of  the  Holy  Trinity.  His 
philosophical  system  is  based  on 
altruism,  a  word  meaning  much 
the  same  as  the  Biblical  com- 
mand, "Thou  shalt  love  thy 
neighbour  as  thyself."  This 
philosophy  has  many  adherents. 

CONCEPTION,  THE  IMMAC- 
ULATE, OF  THE  BLESSED 
VIRGIN  MARY.  A  doctrina 
of  the  Roman  Church,  invented 
about  the  middle  of  the  ninth 
century.  It  teaches  that  the 
Blessed  Virgin  herself  was  con- 
ceived and  born  without  sin. 
Although  this  dates  from  so  far 
back,  yet  it  was  not  imposed  by 
the  Church  of  Rome  upon  her 
members  as  a  definite  article 
of  faith  until  the  year  a.d. 
1854. 

CONFESSION.  The  verbal  ad- 
mission of  sin.  The  Prayer 
Book  provides  three  forms  of 
public  confession — one  in  Morn- 
ing Prayer,  one  in  the  Commu- 
nion Service,  and  one  in  the 
Commination  Service.  Besides 
this  the  Church  of  England 
allows  private  confession  to  a 
priest  in  exceptional  cases,  as  in 
the  latter  part  of  the  first  ex- 
hortation in  the  Communion 
Service,  and  in  the  rubric  imme- 
diately preceding  the  Absolution 
in  the  Office  for  the  Visitation 
of  the  Sick.  Private,  or  Auricular, 
Confession    forms  a  prominent 


38 


THE  CHURCH  HANDY  DICTIONARY. 


CON. 

feature  in  the  Church  of  Rome, 
and  it  is  that  which  gives  to 
the  Roman  Priest  his  great 
authority  over  his  flock.  The 
practice  is,  to  some  extent, 
founded  upon  S.  James  v.  i6, 
which,  however,  is  not  neces- 
sarilvtobe  understood  as  speak- 
ing of  confession  to  a  priest. 

CONFIRMATION,  BITE  OF. 
The  practice  of  confirming  those 
who  have  been  baptized  is  spoken 
of  in  Acts  viii.  12-17;  xix.  4-6. 
In  the  early  Church  it  was  ad- 
ministered by  Bishops  alone,  and 
followed  as  immediately  as 
possible  after  Baptism.  Such 
is  the  custom  of  the  Greek 
Church  at  the  present  day,  but 
there  the  Office  is  not  restricted 
to  Bishops,  as  in  the  Western 
Church,  confirmation  being  ad- 
ministered with  chrism,  an 
unguent  consecrated  by  a  Bi- 
shop. In  the  Western  Church 
the  Rite  became  gradually  dis- 
sociated from  Baptism,  although 
it  has  never  lost  its  primary 
signification  as  a  confirming,  or 
strengthening,  by  the  Holy 
Ghost  of  those  who  have  been 
baptized.  It  is  now  adminis- 
tered, as  the  rubric  directs,  to 
those  who  have  arrived  at  "years 
of  discretion,"  that  is  to  say, 
to  those  who  are  old  enough  to 
understand  the  leading  doctrines 
of  the  Christian  Faith.  The  age 
at  which  Bishopsof  the  Anglican 
Church  will  confirm  children 
varies  a  little  in  the  different 
dioceses,  but  13  or  14  is  the 
general  age.  The  Rite  of  Con- 
firmation forms  one  of  the  seven 
Sacraments  of  the  Churches 
of  Greece  and  Rome. 

The  Preface  to  the  Service,  in- 
serted in  1661,  is,  in  substance, 
the  rubric  of  1549.     The  Vow, 


CON. 

at  all  times  implied,  was  not 
explicitly  inserted  until  1661. 
The  Versicles  and  Prayer  are 
from  ancient  Offices.  The  form 
of  words  accompanymg  the  Im- 
position of  Hands  dates  from 
1552.  The  Lord's  Prayer  was 
inserted  in  1661,  and  the  Collect 
following  was  composed  in  1549. 
The  second  Collect  is  from  the 
Communion  Office.  The  con- 
cluding rubric,  although  making 
it  a  point  of  Chuixh  order  that 
people  should  be  confirmed 
before  coming  to  Holy  Commu- 
nion, allows  that  in  certain  cases 
the  privilege  conferred  by  the 
Rite  may  be  anticipated. 

CONFIRMATION  of  a  BISHOP. 
When  a  Bishop  dies,  or  is 
translated,  the  sovereign  grants 
a  license,  called  a  conge  cVclire, 
to  the  Dean  and  Chapter  of  the 
vacant  see  to  elect  the  person, 
whom  by  his  letters  missive  he 
has  appointed.  The  Dean  and 
Chapter,  having  made  their  elec- 
tion, certify  it  to  the  sovereign, 
and  to  the  Archbishop  of  the 
province,  and  to  the  Bishop 
elected  ;  then  the  sovereign  gives 
his  royal  assent  under  the  great 
seal,  directed  to  the  Archbishop, 
commanding  him  to  confirm  and 
consecrate  the  Bishop  thus  e- 
lected.  The  Archbishop  sub- 
scribes this  "fiat  confirmatio." 
After  this,  a  long  and  formal 
process  is  gone  through,  and  at 
length  the  Bishop  elect  takes  the 
oaths  of  office,  and  the  election 
is  ratified  and  decreed  to  be 
good.  The  matter  is  in  no  way 
of  a  spiritual  nature. 

CONGREGATION.  In  an  ordin- 
ary sense,  an  assemblage  of 
people  for  public  worship.  In 
the   Bible   our  translators  con- 


THE  CHURCH  HANDY  DICTIONARY. 


39 


CON. 

sider  Congregation 
convertible  terms. 
22  ;  Heb.  ii.  12. 


and    Church 
Psalm  xxii. 


CONaREGATIONALISTS.  The 

newer  name  of  the  Independents. 
(which  see.) 

CONGRUITY.  A  term  used  in 
the  13th  Art.  The  "School- 
authors"  mentioned  are  the 
theologians  of  the  middle  ages 
as  compared  with  the  "Fathers  " 
of  the  early  times.  Bishop 
Harold  Browne  says,  "The 
school-authors  thought  that  some 
degree  of  goodness  was  attri- 
butable to  unassisted  efforts 
on  the  part  of  man  towards  the 
attainment  of  holiness:  and, 
though  they  did  not  hold,  that 
such  efforts  did,  of  their  own 
merit,  deserve  grace,  yet  they 
taught  that  in  some  degree  they 
were  such  as  to  call  down  the 
grace  of  God  upon  them,  it  being 
not  indeed  obligatory  on  the 
justice  of  God  to  reward  such 
efforts  by  giving  His  grace,  but 
it  being  agreeable  to  His  nature 
and  goodness  to  bestow  grace 
on  those  who  make  such  efforts." 
(Art.  X.) 

These  endeavours  on  the  part  of 
man  to  attain  to  godliness  were 
by  the  schoolmen  said  to  deserve 
grace  de  congnio,  of  congruity. 

CONSANGUINITY,  see  Kindred. 

CONSECRATION  of  BISHOPS, 
see  Ordinal. 

CONSECRATION  of  CHURCH- 
ES, CHURCH  YARDS,  and 
CEMETERIES.  A  Christian 
custom  dating,  at  latest,  from  the 
4th  century.  Nor  does  the  law 
of  England  recognise  any  place 
as  a  church    until   it  has  been 


CON. 

consecrated  by  a  Bishop.  Nothing 
more,  however,  is  implied,  than 
that  the  building  or  place  con- 
secrated is  set  apart  for  holy 
uses. 

CONSECRATION  of  ELE- 
MENTS, tee  Comm anion,  Holy. 

CONSUBSTANTIATION-  A  doc- 
trine of  the  Lutheran  Church 
with  regard  to  the  Real  Presence 
in  Holy  Communion.  "  It  differs 
from  Transubstantiation,  in  that 
it  does  not  imply  a  change  in  the 
substance  of  the  elements.  Those 
who  hold  this  doctrine,  teach 
that  the  bread  remains  bread, 
and  the  wine  remains  wine  ;  but 
that  with,  and  by  means  of 
the  consecrated  elements,  the 
true,  natural  Body  and  Blood  of 
Christ  are  communicated  to  the 
recipients.  "(Bp. Harold  Browne.) 

CONSULTATION,  HER- 
MANN'S. A  book  frequently 
referred  to  in  the  articles  on  the 
different  parts  of  the  Prayer 
Book.  Hermann  was  Archbishop 
of  Cologne  at  the  time  of  the 
Reformation,  and  adopted  Pro- 
testantism. He  employed  Mel- 
anchthon  and  Bucer,  two  cele- 
brated Reformers,  to  draw  up  a 
book  of  formularies,  doctrine, 
and  the  like,  which  was  called 
the  Consultation.  Much  of  our 
Prayer  Book  is  derived  from  it. 

CONTRITION,  see  Repentance. 

CONVERSION.  Literally,  turn- 
ing round.  By  this  is  gene- 
rally meant  a  sudden  and 
sensible  action  of  the  Blessed 
Spirit  upon  a  newly-awakened 
sinner.  A  certain  party  in  the 
Church,  and  nearly  all  dissenting 
bodies,     declare     the    absolute 


40 


THE   CHURCH   HANDY  DICTIONARY. 


CON. 

necessity  of  conversion  before  a 
person  can  be  saved.  This  view 
is  based  upon  a  mistaken  inter- 
pretation of  our  Lord's  inter- 
course with  Nicodemus,  S.  John 
iii.,  and  confuses  conversion  with 
regeneration  (which  see).  To  the 
heathen,  and  inhdel,  conversion — 
a  change  of  heart  and  life — is 
absolutely  and  always  necessary 
to  salvation ;  but  the  baptized 
Christian  may,  by  God's  grace, 
so  continue  in  that  state  of  sal- 
vation (see  Church  Catechism)  in 
which  he  was  placed  in  baptism, 
that  conversion,  in  the  above  sense, 
is  not  necessary  to  him ;  but 
inasmuch  as  all  fall  into  sin  day 
by  day,  he  will  need  renewal,  or 
renovation  —  the  quiet  and  con- 
tinuous work  of  the  Holy  Spirit 
upon  his  heart.  There  is  not  a 
single  reference  to  sudden  con- 
version in  any  of  the  formularies 
of  the  Church  of  England. 

CONVOCATION.  An  assembly 
of  Bishops  and  Clergy  to  consult 
on  matters  ecclesiastical.  Each 
Province  (Canterbury  and  York) 
has  its  own  convocation,  con- 
sisting of  two  Houses — an  Upper, 
in  which  the  Bishops  of  the 
Province  sit,  and  a  Lower,  in 
which  the  Deans,  Archdeacons, 
and  chosen  members  of  the 
clergy  sit.  These  chosen  clergy 
are  called  proctors,  and  are 
elected  by  the  votes  of  the 
beneficed  clergy.  It  was,  and 
is,  the  custom  of  convocation 
to  sit  at  the  same  time  as 
parliament ;  but  in  the  sixteenth 
century  a  great  deal  of  the 
power  and  authority  of  convo- 
cation was  lost,  and  it  became 
no  longer  able  to  legislate  for  the 
Church  without  the  consent  of 
parliament. 

COPE,  nee  Vestment. 


COV. 
CORONATION.  The  solemn  re- 
ligious rite  by  which  a  sovereign 
prince  is  consecrated  to  his  high 
office.  The  Coronation  Ser- 
vice is  substantially  the  same 
as  that  used  in  the  times  of 
the  Heptarchy,  and  is  very  valu- 
able as  recording  certain  high 
religious  and  political  principles 
prevailing  in  those  early  times, 
and  still  to  be  cherished. 

CORPORAL,  see  Altar  Linen. 

COUNCILS.  GENERAL  or 
OECUMENICAL  COUNCILS, 
or  SYNODS.  Assemblies  of 
Bishops  from  all  parts  of  the 
world,  to  determine  some  weighty 
matter  of  faith  or  discipline. 
Of  such  Councils  there  have  been 
six  received  by  the  whole  Catholic 
Church,  but  the  Roman  Church 
acknowledges  several  others.  Of 
these  six  Councils  the  first  four 
are  the  most  important  : — (i) 
Council  of  Nice,  a.d.  325,  sum- 
moned by  the  Emperor  Constan- 
tine,  against  the  Arian  heresy.  (2) 
Council  of  Constantinople,  a.d. 
381,  summoned  by  the  Emperor 
Theodosius,  against  the  heresy 
of  Macedonius.  (3)  Council  of 
Ephesus,  A.D.  431,  summoned  by 
the  Emperor  Theodosius  the 
younger,  against  the  Nestorian 
heresy.  (4)  CouncilofChalcedon, 
A.D.  451,  summoned  by  the  Em- 
peror Marcianus,  against  the 
heresy  of  the  Eutychians.  The 
other  two  generally  received 
Councils  are  the  Second  and 
Third  Councils  of  Constanti- 
nople. (See  CEciimenical.) 

I3esides  these  General  Councils, 
there  are  National,  Provincial, 
and  Diocesan  Councils, 

COVENANT.  A  mutual  agree- 
ment between  two  or  more  par- 
ties.    In  the  Bible,  God  is  spo- 


THE  CHURCH  HANDY  DICTIONARY. 


41 


CRE. 

ken  of  as  entering  into  covenant 
with  man,  as  in  Gen.  xv.  8-18 ; 
xxviii.  20-22;  and  elsewhere.  In  an 
historical  sense  it  denotes  a  con- 
tract or  convention  agreed  to  by 
the  Scots  in  1630  for  maintaining 
the  Presbyterian  religion  free 
from  innovation.  This  was  called 
the  National  Covenant.  The 
"  Solemn  League  and  Covenant," 
a  modification  of  the  above, 
guaranteed  the  preservation  of 
the  Scottish  Reformed  Church, 
and  was  adopted  by  Parliament 
in  1643. 

CREDENCE  TABLE.  A  table 
or  shelf  near  the  altar,  on  which 
the  bread  and  wine  to  be  used  in 
Holy  Communion  are  placed  pre- 
viously to  consecration.  The 
word  seems  to  be  derived  from 
the  Italian  cyedenzare,  a  buffet,  or 
sideboard,  at  which  meats  were 
tasted  in  early  times  before 
being  presented  to  the  guests,  as 
a  precaution  against  poison.  It  is 
used  for  the  more  convenient 
observance  of  the  rubric  follow- 
ing the  offertory  sentences,  "And 
when  there  is  a  Communion,  the 
priest  shall  then  place  upon  the 
Table  so  much  bread  and  wine 
as  he  shall  think  sufficient." 

CREED.  There  are  three  Creeds 
recognised  in  theCatholicChurch 
— the  Apostles'  Creed,  the  Niccne 
Creed,  and  the  Athanasian  Creed. 
The  name  Creed  is  derived  from 
the  Latin  Credo,  "  I  believe." 

The  Apostles^  Creed,  rehearsed 
in  the  Morning  and  Evening 
Service  of  our  Church,  is  the 
most  ancient  of  all  creeds,  and 
can  be  traced  back,  with  few 
variations,  almost  to  Apostolic 
times ;  some  indeed  allege  that 
it,  in  its  earliest  form,  is  referred 
to  in  Rom.  vi.  17,  and  2  Tim.  i. 


CRE. 

13.  It  is  in  no  way  controversial, 
but  is  a  simple  and  plain  state- 
ment of  the  fundamental  truths 
of  Christianity,  and  being  such, 
a  profession  of  faith  in  it  is  de- 
manded of  all  candidates  for 
Baptism. 

The  Nicene  Creed,  which  has 
a  place  in  the  Communion 
Service,  is  so  called  from  its 
being  drawn  up  at  the  Council 
of  Nicaea  (a.d.  325).  A  more 
distinct  enunciation  of  belief 
was  made  necessary  by  the 
growth  of  the  Arian  and  other 
heresies  which  denied  the  God- 
head of  our  Lord  Jesus  Christ. 
The  latter  portion,  from  "  I  be- 
lieve in  the  Holy  Ghost,"  was 
added  later,  viz.,  at  the  Council 
of  Constantinople,  a.d.  381. 
Other  heresies  led  to  the  intro- 
duction of  the  "filioqite^^  clause — 
"  "Who  proceedeth  from  the 
Father  mid  the  Son^'' — at  a  still 
later  date.  This  is  one  cause  of 
the  great  schism  between  the 
Eastern  and  Western  Churches. 

The  Athanasian  Creed,  recited 
on  certain  Festivals  instead  of 
the  Apostles'  Creed,  is  not  so 
ancient  as  the  other  two,  nor 
does  it  rest  on  the  same  authority. 
It  is  not  known  for  certain  by 
whom  it  was  composed,  but  at 
any  rate  it  was  not  by  Athanasius. 
It  has  been  regularly  used  in  the 
Western  Church  since  the  year 
800,  and  is  regarded  as  a  most 
valuable  exposition  of  Scriptural 
Truth.  So  much  objection 
is  taken  to  the  "  damnatory 
clauses,"  as  they  are  called,  that 
it  may  be  well  to  quote  the  decla- 
ration of  the  Convocation  of 
Canterbury  (1S79)  : — "For  the 
removal  of  doubts,  and  to  pre- 
vent disquietude  in  the  use  of 
the  Creed,  commonly  called  the 
Creed     of    St.    Athanasius,    it 


42 


THE  CHURCH  HANDY  DICTIONARY. 


CRO. 

is   hereby  solemnly   declared — 

"  (i.)  That  the  Confession  of 
our  Christian  Faith,  commonly 
called  the  Creed  of  St.  Athana- 
sius,  doth  not  make  any  addition 
to  the  faith  as  contained  in  Holy 
Scripture,  but  \varneth  against 
errors,  which  from  tim.e  to  time 
have  arisen  in  the  Church  of 
Christ. 

"  (ii.)  That  as  Holy  Scripture 
in  divers  places  doth  promise 
life  to  them  that  believe,  and 
declares  the  condemnation  of 
them  that  believe  not,  so  doth 
the  Church  in  this  Confession 
declare  the  necessity  for  all  who 
would  be  in  a  state  of  Salvation, 
of  holding  fast  the  Catholic 
Faith,  and  the  great  peril  of  re- 
jecting the  same.  Wherefore 
the  warnings  in  this  Confession 
of  Faith  are  not  to  be  understood 
otherwise  than  like  warnings  of 
Holy  Scripture ;  for  w^e  must 
receive  God's  threatenings,  even 
as  His  promises,  in  such  wise  as 
they  are  generally  set  forth  in 
Holy  Writ  ]\Ioreover, the  Church 
doth  not  herein  pronounce  judg- 
ment on  any  particular  person 
or  persons,  God  alone  being  the 
Judge  of  all." 

CROSIER.  In  Skeat's  Etymo- 
logical Dictionary  Crosiev  is  de- 
rived from  Croo/;  ;  thus  a  pastoral 
staff  terminating  in  a  crook. 
The  use  of  a  pastoral  staff  is 
ordered  in  the  Prayer  Book  of 
the  second  year  of  Edward  VI. 
The  pastoral  staff  of  an  Arch- 
bishop is  distinguished  from  the 
pastoral  staff  of  a  Bishop  by 
terminating  in  a  cross  instead 
of  in  a  crook. 

CROSS.  The  instrument  of  death 
to   our   Blessed    Lord,    and    as 


CUR. 

such  it  has  been  considered  in 
all  ages  by  the  Church  as  the 
most  appropriate  emblem,  or 
symbol,  of  our  Christian  profes- 
sion. The  sign  of  the  cross  was 
formerly  used  in  nearly  every 
part  of  the  Church  Service,  but 
owing  to  the  superstitious  use 
of  it  by  Roman  Catholics  it  is 
retained  in  our  Church  in  the 
baptismal  office  only. 

CRUCIFIX.  A  cross  upon  \vhich 
is  a  representation  of  our  Lord's 
body.  It  is  used  by  the  Roman- 
ists, and  the  Lutheran  Protest- 
ants, as  an  aid  to  devotion.  In 
the  Church  of  England  we  some- 
times find  it  in  reredoses  and 
stained  glass. 

CRYPT.  The  subterranean  vault 
under  any  portion  of  a  Church. 
Possibly  used  as  an  additional 
place  of  worship;  and,  also, 
sometimes  of  burial,  and  of  con- 
cealment. 

CUP,  see  Altar  Vessels. 

CURATE.  Properly  the  person 
who  has  the  cure,  or  care,  of  souls 
inaparish.  In  thisway  the  word, 
is  used  in  the  Prayer  Book.  But 
the  word,  in  common  parlance, 
is  used  to  denote  the  assistant 
clergyman  in  a  parish.  He  is 
licensed  by  the  Bishop  of  the 
diocese,  and  can  be  removed 
only  by  consent  of  the  Bishop 
after  six  months'  notice.  He 
can,  however,  resign,  after  giving 
the  Incumbent  three  months' 
notice.  For  particulars  with 
regard  to  ordination  see  Orders. 

CURE.  The  spiritual  charge  of  a 
parish,  or,  in  another  sense,  the 
parish  itself. 


THE   CHURCH    HANDY    DICTIONARY. 


43 


DAL 

DAILY  PRAYERS.  Every 
Priest  and  Deacon  is  bound  to 
say  publicly  in  Church,  if  a 
congregation  of  two  or  three 
can  be  obtained;  or  privately, 
unless  hindered  by  some  good 
cause,  the  Office  for  Morning  and 
Evening  Prayer.  This  is  direct- 
ed in  the  preface  of  the  Book  of 
Common  Prayer. 

DALMATIC,  see  Vestments. 

DAMNATORY  CLAUSES,  see 
Creed. 

DEACON,  see  Orders. 

DEAD,  see  Burial  Service. 

DEADLY    SIN,  see  Sin. 

DEAN.  An  ecclesiastic  next  in 
degree  to  a  Bishop.  He  is  the 
head  of  a  corporate  body  called 
a  Chapter,  attached  to  a  Cathe- 
dral, and  has  the  direction  of 
the  Cathedral  services  Deans 
of  Peculiars  have  no  Chapters. 
The  Dean  of  a  College  at  Oxford 
or  Cambridge  is  the  officer  ap- 
pointed to  maintain  discipline." 
The  Dean  of  Faculty  presides 
over  meetings  of  the  particular 
faculty  of  which  he  is  Dean.  It 
is  an  office  in  most  ancient,  and 
some  modern  universities. 

DEAN,  RURAL,  see  Rural  Dean. 

DEAN  AND  CHAPTER  The 
governing  body  of  a  Cathedral. 

DECALOGUE,  see  Command- 
ments. 

DECORATION  of  CHURCHES. 
It  is  right  and  fitting  that 
churches   should    be   made    as 


DEG. 

beautiful  as  possible  for  the 
worship  of  Almighty  God,  for 
so  God  Himself  directed  the 
Tabernacle  to  be  made.  The 
custom  of  especially  decorating 
them  with  evergreens,  flowers, 
&c.,  at  the  chief  festivals  of  the 
Church  is  a  very  ancient  one. 

DEGREES.  A  rank  or  grade  con- 
ferred by  a  university  on  her 
members.  After  three  years'  resi- 
dence at  Oxford  or  Cambridge, 
and  after  the  passing  of  certain  ex- 
aminations, a  degree  is  conferred 
on  the  student  in  accordance 
with  the  subjects  in  which  he 
has  passed.  If,  as  is  the  general 
rule,  he  has  studied  and  passed 
in  Arts, — Classics,  Mathematics, 
and  the  like — the  student  is  made 
a  B.A.,  or  Bachelor  in  Arts, 
and  in  about  three  years — not 
necessarily  of  residence— he  is 
able  to  proceed  to  the  higher 
degree  of  M.  A.,  or  Master  in  Arts, 
without  further  examination. 
Other  degrees  are  in  the  faculties 
of  Divinity,  Laws,  Medicine,  and 
Music ;  for  the  last  it  is  not 
necessary  to  reside.  The  highest 
degree  conferred  by  a  university 
in  any  faculty  is  that  of  Doctor. 
A  Bachelor  of  Oxford  wears  a 
small  black  hood  trimmed  with 
white  fur;  a  Bachelor  of  Cam- 
bridge has  a  larger  hood  lined 
with  white  fur.  An  Oxford 
Master  wears  a  hood  of  black 
silk  lined  with  red  silk,  but  the 
Cambridge  Master's  hood  is 
of  black  silk  lined  with  n'hite 
silk.  The  difference  in  shape 
can  easily  be  seen  by  comparison. 
A  Dublin  Master's  hood  is  lined 
with  blue  silk.  Other  universities 
have   other  colours;  and  many 


*  TheDean  of  Christ  Church,  Oxford,  is  the  Head  both  of  the  Cathedral,  and  the 

Colk^e. 


44 


THE  CHURCH  HANDY  DICTIONARY. 


DEL 

theological  colleges,  which  have 
no  power  to  confer  degrees,  have 
arrogated  to  themselves  hoods 
with  various  linings,  which  bear 
a  close  resemblance  to  some  of 
the  hoods  worn  by  graduates. 

DEISTS.  A  Deist  acknowledges 
theexistenceof  aGod,but  denies 
the  existence  and  necessity  of 
any  revelation. 

DENOMINATIONS.  There 
appear  to  be  about  iSo  Denomi- 
nations having  Places  of  INIeeting 
forKeligiousWorshipin  England 
and  Wales.  Among  these  there 
are — 

8  "  Armies,"  besides  the  Sal- 

vation Army. 

9  Baptist  Sects. 
20  Methodist  Sects. 

DESK.  The  name  usually  given 
to  the  "reading-pew,"  mentioned 
in  the  rubric  before  the  Com- 
mination  Service,  where  morning 
and  evening  prayers  are  said  or 
sung.  In  1549  it  was  directed 
that  the  Service  should  be  said 
"  in  the  Quire"  and  "  with  a  loud 
voice."  This  was  done  by  the 
Priest  near  to,  and  facing,  the 
Altar.  In  1552  the  Service  was 
directed  to  be  said  from  such  a 
place  as  the  people  could  best 
hear.  This  direction  caused  a 
great  commotion,  one  party  re- 
taining their  old  position  in  the 
Chancel,  the  other  performing 
all  services  in  the  body  of  the 
Church.  In  1559  the  rubric 
before  the  Order  for  Morning 
Prayer  was  brought  into  its  pre- 
sent shape,  and  the  "accustomed 
Place"  would  undoubtedly  be 
the  Chancel,  but  still  the  discre- 
tion left  with  the  "Ordinary" 
sanctioned  the  use  of  the  un- 
sightly "reading-pew"  or  desk, 


DIS. 

which  is  occasionally  found  out- 
side the  Chancel  and  in  the  body 
of  the  Church. 

DEUS  MISEREATUR.  Psalm 
Ixvii.,  inserted  in  the  Evening 
Service  for  occasional  use  instead 
of  the  Nunc  Dimittis  in  1552. 

DIGNITARY.  One  who  holds 
cathedral  or  other  preferment  to 
which  jurisdiction  is  annexed. 
"  One  who  holds  an  ecclesiastical 
rank  above  a  priest  or  canon." 
(Chambers'  Etymological  Dic- 
tionary.) 

DIMISSORY  LETTERS.  When 
a  Candidate  for  Holy  Orders  is 
ordained  by  some  Bishop  other 
than  the  one  in  whose  diocese 
he  is  going  to  work,  it  is  because 
the  ordainingBishop  has  received 
leave,  or  Letters  Dimissory,  from 
the  candidate's  rightfulDiocesan. 

DIOCESE.  The  extent  of  a 
Bishop's  rule.  England  at  pre- 
sent is  divided  into  32  dioceses ; 
23  being  in  the  Province  of  Can- 
terbury, and  9  in  the  Province  of 
York.  It  is  to  be  very  earnestly 
wished  that  these  dioceses  may 
be  sub-divided,  and  the  number 
of  Bishops  increased,  that  the 
Church  may  be  more  able  to 
cope  with  the  enormously  in- 
creased population. 

DISSENTERS.  A  civil,  not  a  re- 
ligious term,  and  denotes  those 
who  have  diverged  from  the 
civilly  established  religion  of  a 
country.  Episcopalians  are  Dis- 
senters in  Scotland,  Christians 
are  Dissenters  in  Turkey.  In 
England  all  are  Dissenters  whodo 
not  belong  to  the  Church  of  Eng- 
land, whethertheyare  Protestants 
or  Papists.  For  further  particu- 
lars see  undertheirvarious  names. 


THE  CHURCH  HANDY  DICTIONARY. 


45 


DON. 

DONATIVE.  A  form  of  con- 
ferring an  ecclesiastical  benefice 
on  any  clerk,  by  which  he  is 
exempt  from  presentation,  induc- 
tion, or  institution  ;  the  patron 
acting  virtually  as  a  Bishop. 
This  is  said  to  be  the  usual 
manner  in  which  benefices  were 
anciently  conferred. 

DOXOLOGY.  An  ascription  of 
praise  to  God.  The  most  familiar 
doxologies  in  use  in  our  Church 
are  the  "Gloria  Patri,"  the 
"  Gloria  in  Excelsis,"  and  the 
well-known  verse,  "  Praise  God 
from  whom  all  blessings  flow," 
&c.  Many  of  our  prayers,  es- 
pecially those  of  thanksgiving, 
conclude  with  a  doxology. 


EAST,  TURNING  TO  THE.  This 
is  now  generally  done  at  the 
Creeds.  It  is  a  survival  of  a  gen- 
eral custom  of  worship  towards 
the  East — as  the  region  of  light, 
symbolical  of  the  rising  of  the 
"Sun  of  Righteousness ' ' — which 
is  at  least  as  old  as  the  time  of 
Tertullian,  who  lived  in  the 
second  century. 

EASTWARD  POSITION.  A  term 
descriptive  of  the  position  used 
by  a  Priest  who  adopts  the  cus- 
tom of  celebrating  Holy  Commu- 
nion facing  the  East,  with  his 
oack  to  the  people.  There  is  a 
very  great  difficulty  in  ascer- 
taining what  the  rubrics  with 
relation  to  the  Priest's  position 
really  mean,  because  the  Altar 
itself  occupied  various  positions 
at  the  time  the  rules  were 
framed. 

(i.)  Positioyi  of  Altar.  "The 
Table  ....  shall  stand  in  the 
Body  of  the  Church,  or  in  the 


EAS, 

Chancel,"  is  the  rubric  of  1552, 
"  The  Holy  Table  shall  be  set 
in  the  place  where  the  Altar 
stood  .  .  .  saving  when  the 
Communion  of  the  Sacrament  is 
to  be  distributed,  at  which  time 
the  same  shall  be  so  placed  in 
good  sort  (conveniently)  within 
the  Chancel,"  is  the  direction  in 
the  Injunctions  of  1559. 

By  degrees,  however,  the  cus- 
tom of  moving  the  Holy  Table 
at  the  time  of  Communion,  and 
placing  it  length-ways  in  the 
Church  ceased,  and  it  was 
allowed  to  remain  at  all  times 
placed  "  Altar-wise  "  at  the  East 
End  of  the  Church. 

(2.)  Position  of  the  Priest.  In  the 
rubric  of  1549  the  direction  was 
for  him  "  to  stand  humbly  afore 
themidst  of  the  Altar,"  of  course 
with  his  back  to  the  people.  In 
1552  the  present  rubi.c,  directing 
the  "North-side,"  was  intro- 
duced, but  owing  to  the  Altar's 
standing  East  and  West  theu, 
the  position  of  the  Priest  re- 
mained virtually  the  same  as 
before.  But  when,  through 
Laud's  influence,  the  Holy  Table 
was  removed  back  to  its  original 
position,  the  question  was  whe- 
ther the  Priest  was  still  to  obey 
the  letter  of  the  rubric  and  stand 
at  the  "  North-side,"  or  rather 
what  was  now  the  "  North  end," 
or  whether  he  too  was  to  retain 
his  old  relative  and  original  posi- 
tion. The  matter  has  been 
further  complicated  by  the  in- 
sertion of  the  rubric  before  the 
Consecration  Prayer  in  1662, 
which  seems  to  favour  the  East- 
ward position  in  directing  the 
Priest  to  "stand  before  the 
Table,"  while,  on  the  other  hand, 
that  very  position  renders  it 
difficult   to    "break   the  Bread 


a6 


THE    CHURCI-I    HANDY    DICTIONARY. 


EAS. 

before  the  people,"  unless,  as 
some  maintain,  the  "  before  " 
does  not  mean  "  in  the  sight  of," 
but  "  in  front  of." 

EASTER.  The  great  festival  of 
the  Church's  Year,  and  kept  in 
commemoration  of  our  Saviour's 
glorious  Resurrection.  It  has 
always  been  observed  by  the 
Church,  but  in  early  ages  there 
were  bitter  disputes  as  to  the 
season  when  it  was  to  be  kept. 
Some  wished  it  to  be  observed 
on  the  actual  anniversary,  whe- 
ther the  day  happened  to  be  a 
Sunday  or  not.  The  matter  was 
settled  at  the  Council  of  Nice, 
when  it  was  decided  that  Easter 
should  be  kept  on  the  first 
Sunday  following  the  full  moon 
which  falls  on,  or  next  after, 
March  21st. 

The  word  Easter  is  probably 
derived  from  the  name  of  a 
Saxon  goddess,  whose  festival  was 
kept  in  the  Spring  of  the  year. 
The  other  name,  Paschal,  applied 
to  this  festival,  is  a  Hebrew  word 
meaning  "passage,"  and  is  ap- 
plied to  the  Jewish  feast  of  the 
Passover,  to  which  the  Christian 
festival  of  Easter  corresponds. 

Easter  used  to  be  the  great 
day  for  Baptism, for  the  restoring 
of  Penitents,  and,  in  the  early 
ages,  even  for  the  freeing  of 
prisoners.  Every  confirmed 
member  of  the  Church  of  Eng- 
land is  expected  to  Communicate 
on  Easter  Day,  in  accordance 
with  the  direction  at  the  end  of 
the  Communion  Service. 

EASTER  ANTHEMS.'  Certain 
passages,  chosen  from  i  Cor.  v., 
Rom.  vi.,  I  Cor.  xv.,  directed  to 
be  sung  instead  of  the  Vcnite  on 
Easter  Day. 


ECC. 

ECCLESIASTICAL  COMMIS- 
SIONERS. "  In  the  year  1837 
the  EcclesiasticalCommissioners 
were  embodied.  They  are  not, 
as  many  suppose,  the  dispensers 
of  State  funds  to  the  Chuirch. 
They  are  a  corporation  for  the 
purpose  of  holding  as  trustees  a 
large  amount  of  Church  re- 
venues. The  sources  from  which 
the  income  in  their  hands  arises 
are  certain  annual  payments  from 
several  bishoprics,  emoluments 
of  suspended  canonries,  the  pro- 
perty of  suspended  deaneries  and 
sinecure  rectories,  capitular  es- 
tates, and  other  Ecclesiastical 
sources."  (Webb's  "  England's 
Inheritance  in  her  Church.") 

"  The  Ecclesiastical  Commis- 
sion does  with  the  lands  of 
Bishops  and  Chapters  what 
these  could  never  do  for  them- 
selves. It  can  afford  to  wait 
for  the  falling  in  of  leases, 
whereas  those  old  corporations 
were  obliged  to  renew  them, 
that  they  might  live  on  the 
money  paid  for  renewals  ;  and 
when  it  has  got  the  lands  it  lets 
them  for  their  full  value.  By 
this  means  it  is  able  to  pay  the 
old  corporations  out  of  half  their 
lands  as  much  as  they  used  to 
get  from  the  whole  under  their 
own  system,  and  the  other  moiety 
is  taken  out  of  the  hands  of 
laymen  (regard  being  had  to 
equity)  and  devoted  to  other 
beneficial  purposes  for  the 
Church.  In  this  way  the  sur- 
plus revenues  of  capitular  es- 
tates have  been  applied  to  the 
benefit  of  an  immense  number 
of  parishes  which  had  claims 
upon  them.  (Dixon's  "  Peek 
Essay.") 

ECCLESIASTICAL      COURTS. 

The  following  are  the  principal : 


THE  CHURCH  HANDY  DICTIONARY. 


47 


ELE. 

the  Consistory  Courts  of  the 
Bishops ;  the  Arches  Court  of 
Canterbury  ;  and  the  Supreme 
Court  of  Appeal,  composed  of 
members  of  the  Judicial  Com- 
mittee of  the  Privy  Council. 
Under  the  Public  Worship  Act 
the  Dean  of  the  Arches  Court 
has  been  made  Official  Principal 
of  both  Provinces.  A  Royal 
Commission  has  recently  issued 
a  Report  upon  the  ETcclesiastical 
Courts,  and  the  question  of  their 
constitution  generally  is  under 
consideration. 

ELECTION.  A  choosing,  hence 
the  "chosen  people"  of  God. 
There  are  three  views  taken  of 
eletftion, — the  Calvinistic,  the 
Arminian,  and  the  Catholic. 
The  Calvinistic  view  is  that  cer- 
tain persons  are  from  all  eternity 
chosen  or  elecfted  by  God  to  sal- 
vation, the  rest  of  mankind  being 
condemned  to  eternal  death  (See 
Predestination,  Calvinism,  Anti- 
nomianism.) 

The  Arminian  view  is  that 
God,  knowing  what  the  life  of 
every  man  born  into  the  world 
shall  be,  and  foreseeing  that 
some  "will  refuse  the  evil  and 
choose  the  good,"  hath  eledled 
them  to  eternal  life.  (See  Armin- 
ian ism.) 

The  Catholic  view  is  that  God 
of  his  mercy  elects  certain  of 
His  creatures  for  a  place  in  the 
visible  Church,  and  thus  causes 
them  to  be  placed  in  "  a  state 
of  salvation,"  of  which,  however, 
they  may  fall  short  by  their  own 
perverseness. 

The  Church  of  England,  as  a 
branch  of  the  great  Church 
Catholic,  is  believed  to  teach 
this  latter  view,  as  will  be  seen 
by  a  study  of  her  Liturgy. 


EMM. 

ELEMENTS.  The  Bread  and 
Wine  used  in  Holy  Communion 
(See  Communion,  Holy).  In  Holy 
Baptism,  Water,  wherein  the 
person  is  baptized ,  is  the  Element. 

ELEVATION.  In  Articles  xxv. 
and  xxviii.  reference  is  made  to 
a  ceremony  of  the  Church  of 
Rome,  called  the  Elevation  of 
the  Host,  which  consists  in  the 
consecrated  wafer  being  held  up, 
or  elevated,  for  the  adoration  of 
the  people.  Bp.  Harold  Browne 
says,  "  Elevating  the  Host  re- 
sulted from  a  belief  in  transub- 
stantiation.  .  .There  is  evidently 
no  Scriptural  Authority  for  the 
Elevation  of  the  Host,  the 
command  being,  'Take,  eat. "The 
Roman  ritualists  themselves  ad- 
mit that  there  is  no  trace  of  its 
existence  before  the  nth  or  12th 
centuries."  (See  Note  on  Art. 
xxviii.) 

EMBER  DAYS.  In  early  times 
special  fasts  were  appointed  at 
the  four  seasons  of  the  year, 
and  of  later  years  they  have 
been  made  to  have  a  special 
reference  to  the  ordination  of 
clergy  which  immediately  follows 
them.  The  derivation  of  the 
name  is  uncertain.  The  days 
thus  set  apart,  and  now  used  for 
supplicating  God's  blessing  on 
those  about  to  be  ordained,  are 
the  Wednesday,  Friday,  and 
Saturday  after  the  ist  Sunday 
in  Lent,  after  Whit  Sunday, 
after  the  14th  of  September,  and 
after  the  13th  of  December. 
Special  Collects  are  appointed 
for  use  on  these  days. 

EMMANUEL,  or  IMMANUEL, 
A  Hebrew  word,  used  as  a  name 
of  our  Lord,  and  meaning,  "God 
with  us,"  Isaiah  vii.  14;  Matt. 
i.  23. 


48 


THE    CHURCH    HANDY   DICTIONARY. 


EXD. 

ENDOWMENT.  The  permanent 
provision  for  the  support  of  the 
ministry.  The  annual  sum  de- 
rived from  the  endowments  of 
the  Established  Church  amounts 
to  rather  more  than  four  millions 
sterling.  Of  this  sum — Tithes 
and  Rents  voluntarily  given  to 
the  Church  of  England  by  charit- 
able persons  before  the  Reform- 
ation bring  in  about  /i, 950,000  ; 
Tithes,  Rents,  and  Interest  on 
Money  voluntarily  given  to  the 
Church  of  England  since  the 
Reformation  bring  in  about 
/2, 250, 000.  Thus  the  total  of 
the  yearly  value  of  endowments 
is  about  ^4, 200,000.  Of  this  the 
State  receives  as  taxes  about 
/yoo.ooo,  which  leaves  a  net 
yearly  value  of  endowments  of 
about  ;^3, 500,000,  which  is  paid 
to  the  clergy,  of  whom  there  are 
about  20,000.  It  is  thus  divided  : 
2  Archbishops,  28  Bishops,  73 
Archdeacons,  receive  about 
/i73,ooo  ;  30  Deans,  132  Canons, 
12S  Minor  Canons,  600  Singers, 
Lay  Officers  and  Servants, receive 
about  ^203,000 ;  19,600  other 
Clergy,  Rectors,  Vicars,  and 
Curatesreceive  about /"3, 124,000. 
The  average,  therefore,  is  just 
£2,  los.  a  week  for  each  clergy- 
man. 

To  supplement  its  endow- 
ments, which  were  voluntarily 
given  by  private  persons,  the 
Church  receives,  by  free  gifts 
from  her  own  members,  about 
five  millions  and  a  half  sterling 
every  year.  This  money  is  all 
spent  on  Schools,  Church  Insti- 
tutions, Charities,  Relief  of  the 
Poor, Foreign  Missions, Expenses 
attendant  upon  the  regular  per- 
formance of  DivineWorship,  and 
Buildingand  Restoring  Churches 
(See  Establishment.) 


EPI. 

EPIPHANY.  A  Greek  word, 
meaning  "  manifestation."  The 
term  applied  to  that  festival 
of  the  Church  observed  on  Jan. 
6th,  in  commemoration  of  our 
Lord's  manifestation  to  the  Wise 
Men  from  the  East,  the  represen- 
tatives of  the  Gentile  world. 

EPISCOPACY.  The  term  applied 
to  the  Apostolical  form  of  gov- 
ernment, which  consisted  in  the 
appointment  of  a  Bishop  as  an 
Overseer  (for  that  is  the  meaning 
of  the  Greek  word)  of  a  particular 
Church.  (See  Orders.) 

EPISTLE.  The  name  given  to 
the  Letters  of  the  Apostles,  which 
the  Church  has  admitted  as  form- 
ing part  of  the  Canon  of  the  New 
Testament  [see Bible).  St.  Paul 
wrote  fourteen,  if  we  allow  the 
Epistle  to  the  Hebrews  to  have 
been  written  by  him.  St.  James 
wrote  one,  which,  like  others  ad- 
dressed to  no  particular  Church, 
is  called  a  general  Epistle.  St. 
Peter  wrote  two  Epistles;  St. 
John,  three  ;  and  St.  Jude,  one. 
Those  portions  of  Scripture 
read  in  the  Communion  Service, 
and  called  Epistles,  have  been 
used,  with  few  alterations,  for 
1200  years  by  the  Church  of 
England. 

EPISTOLER  The  24th  Canon 
directs  that  "  In  all  cathedral 
and  collegiate  churches  the  Holy 
Communion  shall  be  adminis- 
tered  the  principal  minister 

using  a  decent  cope,  and  being 
assisted  with  the  gospeller  and 
epistoler."  So,  in  the  advertise- 
ments published  in  the  seventh 
year  of  Elizabeth,  we  read,  "The 
principal  minister  shall  use  a 
cope  with  gospeller  and  epistoler 
agreeably." 


THE   CHURCH   HANDY  DICTIONARY. 


49 


ERA. 

ERASTIANISM.  The  heresy  of 
Erastus,  a  German,  born  1524. 
His  main  principle  was  that  the 
source  of  all  pastoral  authority- 
is  the  civil  magistrate,  who, 
whether  Christian  or  not,  pos- 
sesses an  inherent  right  to  nom- 
inate and  commission  teachers 
of  religion,  and  is  under  no 
necessity  of  admitting  the  least 
dift'erence  between  priests  and 
laymen. 

ESCHATOLOGY.  A  term  applied 
to  doctrines  relative  to  the  state 
after  death. 

ESTABLISHMENT  and  EN- 
DOWMENT. These  two  terms 
are  constantly  linked  together 
in  the  publications  of  the  Liber- 
ation Society,  and  by  other 
enemies  of  the  Church  of  Eng- 
land, as  though  they  formed  one 
and  the  same  thing.  In  truth, 
they  are  wholly  distinct,  and  are 
descriptive  of  two  quite  different 
features  of  the  Church  of  Eng- 
land. It  is  Established,  and  it  is 
also  Endowed.  It  is  called  the 
former  because  it  is  established 
in  this  country  by  the  Law  of 
the  land,  and  professes  the 
acknowledged  religion  of  the 
State.  If  the  Church  were  dis- 
established to-morrow  she  would 
still  continue  to  be  the  true 
Church  of  God  in  this  country, 
because  her  origin,  doctrine,  and 
constitution  are  Apostolic.  Be- 
sides being  called  a  "  State 
Church,"  the  Church  of  England 
has  also  been  called  a  "  State 
][>aid  Church."  It  is  well  to 
remember  that  the  Parochial 
Clergy,  and  all  others  except 
Army  and  Navy  Chaplains  and 
the  like,  do  not  receive  one 
farthing  from  the  State.  The 
property,  or  Endowment,  of  the 


EVO. 

Church  was  the  voluntary  gift 
of  private  individuals  in  all  ages, 
who,  out  of  regard  to  the  spiritual 
interests  of  those  who  lived  upon 
their  estates,  built  churches,  and 
endowed  them  for  the  mainten- 
ance of  religious  worship.  The 
State  has  no  right  to  alienate 
any  portion  whatever  of  that 
property  from  the  purpose  for 
which  it  was  given.  (See  Church 
of  Ejigland  and  Endowment.) 

EUCHARIST.  A  term  applied  to 
the  Holy  Communion  (which 
see),  derived  from  the  Greek, 
and  meaning,  "a  giving  of 
thanks."  It  is  used  in  the 
Latin  version  of  our  Articles. 

EVANGELICALS,    see     Church 

Parties. 

EVANGELISTS.  Properly, 
preachers  of  the  "Evangel,"  or 
Gospel,  of  Christ;  Eph.  iv.  11. 
The  term  now  is  limited  to  the 
four  writers  of  the  Gospel. 

EVES,  or  VIGILS.  The  nights 
or  evenings  before  certain  Holy 
Days  of  the  Church.  A  list  of 
days  which  have  vigils  may  be 
found  in  the  beginning  of  the 
Prayer  Book,  in  the  table  of  the 
Vigils,  Fasts,  and  Days  of  Ab- 
stinence, to  be  observed  in  the 
year.  (See  Vigil.) 

EVEN-SONG.  Evening  Prayer. 
The  word  occurs  in  the  table  of 
Proper  Lessons  at  the  com- 
mencement of  the  Prayer  Book. 
(See  Morning  Prayer.) 

EVOLUTION.  A  name  given  to 
the  theory  of  the  origin  of 
animal  life,  set  forth  by  certain 
scientists.  Thus  they  tell  us 
that   the  account  given    us   in 


THE  CHURCH  HANDY  DICTIONARY. 


EVO. 

Genesis  of  the  Creation  is  cer- 
tainly wrong.  That  man  was 
not  created  as  man,  but  that  he 
has  grown  to  be  what  he  is 
through  a  series  of  stages.  Ac- 
cording to  Professor  Haeckel,  the 
pedigree  of  man  is  as  follows  : — 
I.  Moneva — formless  little  lumps 
of  mucus  matter  supposed  to  be 
originated  by  spontaneous  gen- 
eration. 2.  Amcebo" — a  little  piece 
of  protoplasm  enclosing  a  kernel. 
3.  Synamceba — a  collection  of  Am- 
oebae. 4.  PlancBada.  5.  Gastvaada, 
or  primaeval  "stomach  animals." 
6.  TurhcUaria,  or  worms  of  a  very 
simple  kind.  y.  Scolecida,  worms 
of  a  higher  class.  8.  Himatega, 
or  worms  of  a  higher  class  still. 

9.  Acrania,  or  skull-less  animals. 

10.  Monovvhina,  or  animals  with 
one  nostril.  11.  Sclachii,  or 
primaeval  fish.  12.  Dipncusta,  or 
mud-fish.  13.  Sozobvanchia,  or 
gilled  amphibians.  14.  Soziira, 
or  tailed  amphibians.  15.  Pro- 
tamnia.  16.  Pvimavy  Mammals. 
17.  Pouched  animals.  iS,  Pi'o- 
simia,  or  semi-apes.  ig.  Tailed 
Apes.  20.  Man-like  Apes.  21. 
Ape-like  Men.     22.  Men. 

This  may  be  all  true,  and  yet 
Genesis  need  not  be  false. 
Genesis  begins  with  man  as 
man,  and  not  with  man  as  a 
Monera— supposing  he  ever  was 
such.  But  when  scientists 
speak  of  the  principle  of  life 
as  being  the  outcome  of  an  act 
of  spontaneous  generation  with- 
out any  external  creative  power, 
then  we  must  disagree  with  them. 
The  principle  of  life  is  hidden 
with  God  alone,  and  must  come 
from  God.  Nor  does  it  in  any 
way  affect  our  belief  in  Almighty 
God,  whether  He  was  pleased  to 
create  man  from  the  first  in 
"His  own  image,"  or  whether 
He   was   pleased  to   make  him 


FAC. 

first  pass  through  the  prelimin- 
ary stages  Professor  Haeckel 
enumerates  ! 

EXCOMMUNICATION.  An  ec- 
clesiastical censure,  whereby  the 
person  against  whom  it  is  pro- 
nounced is  for  the  time  cast  out 
of  the  communion  of  the  church. 
The  first  rubric  in  the  Office  for 
the  Burial  of  the  Dead  pro- 
hibits the  use  of  the  Service  for 
any  that  die  excommunicate. 

EXHORTATION.  The  name 
given  to  the  various  addresses 
in  the  Liturgy.  They  are  nearly 
all  the  production  of  the  Re- 
formers. The  Burial  OfQce  is 
the  only  Service  of  the  Prayer 
Book  which  has  not  one  or  more 
of  these  exhortations. 

EXTREME  UNCTION.     One  of 

the  seven  so-called  Sacraments 
of  the  Church  of  Rome.  It  con- 
sists in  the  application  of  conse- 
crated olive  oil,  by  a  priest,  to 
the  five  organs  of  sense  of  a 
dying  person.  It  is  considered 
as  conveying  God's  pardon  and 
support  in  the  last  hour.  It  is 
administered  when  all  hope  of 
recovery  is  gone,  and  generally 
no  food  is  permitted  to  be  taken 
after  it.  This  custom  is  founded 
on  Mark  vi.  13,  and  James  v. 
14,  15,  but  in  both  these  places 
it  is  evident  that  the  anointing 
should  be  for  the  recovery  of  the 
sick.  When  miraculous  powers 
ceased  in  the  Church,  it  was 
reasonable  that  the  unction 
should  cease   also. 


FACULTY.  An  order  by  the 
Bishop  of  a  diocese  to  award 
some  privilege  not  permitted  by 


THE  CHURCH  HANDY  DICTIONARY. 


51 


FAI. 

common  law.  A  faculty  is 
necessary  in  order  to  effect  any 
important  alterations  in  a  church, 
such  as  the  erection  of  a  gallery 
or  an  organ.  Without  a  faculty 
a  person  is  not  entitled  to  erect 
a  monument  within  the  walls  of 
a  church. 

FAITH.  Man  is  justified  by  God 
in  respect  of,  and  by  means  of, 
Faith  in  Christ.  It  is  not  the 
principal  cause  for  our  Justifi- 
cation, that  being  God's  mercy  ; 
it  is  not  the  meritorious  cause  of 
our  Justification,  for  that  is 
Christ's  death  ;  audit  is  not  the 
efiicient  cause  of  our  Justifica- 
tion, for  that  is  the  operation  of 
the  Holy  Spirit  ;  but  it  is  the 
instrument  on  oiir  side,  by  which 
we  rely  on  God's  word,  and  ap- 
peal to  Him  for  mercy,  and 
receive  a  grant  of  pardon,  and  a 
title  to  the  evangelical  promises 
of  God. 

FALD  STOOL.  The  desk  at 
which  the  Litany  is  usually  said. 
In  the  rubric  before  the  peniten- 
tial psalm  in  the  Commination 
Service  a  special  place  is  men- 
tioned for  the  saying  of  the 
Litany,  and  this  we  know  from 
the  Injunctions  of  1549  was  to 
be  "in  the  midst  of  the  Church," 
thus  marking  the  congregational 
character  of  the  service. 

FALL  OF  MAN,  see  Sin,  Original. 

FASTING-.  The  Romanist  re- 
gards the  use  of  fasting,  or  ab- 
stinence, as  a  means  of  grace ; 
the  Protestant  regards  it  only  as 
a  useful  exercise,  recommended 
in  Scripture,  for  the  subduing 
of  the  flesh  to  the  Spirit. 

FASTS.     Days  appointed  by  the 


FEA. 

Church  for  the  particular  dis- 
cipline of  the  flesh,  and  for  a 
peculiar  sorrow  for  sin.  A  list 
of  these  days  is  given  at  the 
commencement  of  the  Prayer 
Book. 

FATHER,  GOD  THE,  see  Trinity, 
The  Holy. 

FATHERS,  THE.  A  term  ap- 
plied generally  to  all  the  ancient 
orthodox  Christian  writers.  St. 
Bernard,  who  flourished  in  the 
twelfth  century,  is  reputed  to  be 
the  last  of  the  Fathers.  The 
Schoolmen  (which  see)  succeeded 
the  Fathers.  Those  writers 
who  knew  the  Apostles  personal- 
ly are  called  Apostolical  Fathers ; 
such  were  Hermas,  Barnabas, 
Clement  of  Rome,  Ignatius  and 
Polycarp.  Other  Fathers  of  the 
early  Church  were  Justin,  Iren- 
asus,  Clement  of  Alexandria,  and 
Tertullian.  In  the  third  century 
we  have  Origen  and  Cyprian, 
and  succeeding  them  Eusebius, 
Athanasius,  Ambrose,  Basil, 
Jerome  or  Hieronymus,  John 
Chrysostom,  and  Augustine. 

The  writings  of  the  Fathers 
are  most  valuable  to  us  as  show- 
ing us  what  were  the  doctrines 
and  ceremonies  of  the  first 
Christians.  The  Tractarian 
movement  was  of  great  service 
in  calling  attention  to  the  well- 
nigh  forgotten  mine  of  theologi- 
cal wealth  stored  up  in  these 
writers.  Pusey  has  published  a 
library  of  the  works  of  the 
Fathers  in  English. 

FEASTS,  or  FESTIVALS.  These 
are  days  of  rejoicing  in  the 
Church,  in  commemoration  of 
some  great  truth  of  Christianity, 
or  of  some  great  example  of 
Holy  Life.    The  commencement 


52 


THE  CHURCH  HANDY  DICTIONARY. 


FEL. 

of  the  Prayer  Book  furnishes  us 
•with  a  Hst  of  these  Holy  Days. 
The  rubric,  after  the  Nicene 
Creed,  directs  that  "The  Cu- 
rate shall  then  declare  to  the 
people  what  holy  days,  or  fast- 
ing days  are  in  the  week  follow- 
ing to  be  observed." 

FELLOWSHIP.  A  settled  in-, 
come  bestowed  by  a  college  on  a 
student  as  a  reward  for  disting- 
uished scholarship.  Various  con- 
ditions are  associated  with  these 
prizes  in  the  different  colleges. 

FERIA.  A  day  which  is  neither 
a  feast  nor  a  fast. 

FLAGON,  see  Altar  Vessels- 

FONT.  From  a  Latin  word, 
meaning  a.  fountain.  The  vessel 
holding  the  water  for  Baptism. 
The  8ist  Canon  says  it  is  to  be 
made  of  stone.  By  ancient  cus- 
tom it  is  usually  placed  at  the 
West  end  of  the  Church,  near 
the  door,  as  signifying  that  Holy 
Baptism  is  the  entrance  into 
Christ's  Mystical  Body,  the 
Church. 

FORMULARY,  see  Liturgy.  A 
formulary  is  a  book  containing 
the  rites,  ceremonies,  and  pre- 
scribed forms  of  the  Church. 
The  formulary  of  the  Church  of 
England  is  the  Book  of  Common 
Prayer. 

FREE  WILL.  See  Article  x. 
The  doctrine  of  our  Church  is 
that  although  man  has  a  perfectly 
free  will  to  choose  good  or  evil, 
yet  we  prefer  the  animal  life  to 
the  spiritual  life,  and,  through 
the  badness  of  our  perverse  will, 
shall  continue  to  prefer  it  until 
prevented  by  the  grace  of  God. 


GNO. 

FUNERAL  SERVICE,  see  Burial 
of  the  Dead. 


GHOST,  THE  HOLY,  see  Trinity, 
The  Holy. 

GLEBE.  Land  belonging  to  an 
ecclesiastical  benefice,  and  which 
forms  part  of  its  endowment,  the 
freehold  being  vested  in  the 
Incumbent. 

GLORIA  IN  EXCELSIS.  "  Glory 
be  (to  God)  on  high."  A  hymn 
in  the  Communion  Office,  some- 
times called  the  Angelic  Hymn, 
because  the  first  part  was  sung 
by  angels  at  Bethlehem.  It  has 
been  used  by  the  Church  for 
more  than  1,500  years,  and,  in 
substance,  was  sung  by  Polycarp 
at  his  martyrdom. 

GLORIA  PATRL  "  Glory  be  to 
the  Father."  This  is  one  of 
the  oldest  doxologies  of  the 
Church ;  in  substance,  at  least, 
it  is  as  old  as  the  4th  century. 
It  is  directed  to  be  said  at  the 
end  of  every  Psalm,  thus  turning 
Jewish  praises  into  Christian 
hymns. 

GNOSTICS.  Early  heretics  who 
boasted  of  their  superior  know- 
ledge, for  that  is  the  meaning  of 
the  word,  just  as  agnostic  means 
without  knoivledge.  This  heresy 
dates  back  to  Apostolic  days, 
Simon  Magus  being  considered 
its  founder. 

They  mixed  up  the  Christian 
faith  with  systems  based  on 
Platonism,  Oriental  Philosophy, 
or  corrupt  Judaism.  St.  John 
is  believed  to  have  written 
against  the  gnostics  in  certain 
parts  of  his  Gospel. 


THE  CHURCH  HANDY  DICTIONARY. 


53 


GOD. 
GOD,  see  Trinity,  The  Holy. 
The  word  God  can  be  traced 
back  no  further  as  yet  than  the 
Gothic  Gtctha,  but  no  one  knows 
its  root. 

GOD-FATHER,  see  Sponsors. 

GOD-MOTHER,  see  Sponsors. 

GOLDEN  NUMBER.  A  term 
used  in  the  elaborate  tables 
placed  at  the  beginning  of  the 
Prayer  Book  for  the  finding  of 
Easter.  The  Golden  Number  of 
a  year  marks  its  place  in  a  cycle, 
called  the  Metonic  Cycle  (from 
Meton,  an  Athenian  astronomer 
B.C.  432),  of  nineteen  3'ears.  The 
year  a.d.  i  was  fixed  as  the 
second  year  of  such  a  cycle. 
Hence  the  rule  given  to  find  the 
Golden  Number,  viz.,  "  Add  one 
to  the  year  of  our  Lord,  and 
then  divide  by  19;  the  remainder, 
if  any,  is  the  Golden  Number; 
but  if  there  be  no  remainder, 
then  ig  is  the  Golden  Number. 

GOOD  FRIDAY.  The  day  re- 
garded as  the  anniversary  of  our 
Saviour's  death.  It  has  been 
observed  from  the  first  age  of 
the  Church  as  a  day  of  peculiar 
solemnity,  to  be  spent  in  fasting 
and  humiliation, 

GOSPEL,  see  Bible. 

GOSPELLER.  The  priest  or 
deacon  who,  in  the  Communion 
Service,  reads  the  Gospel,  stand- 
ing at  the  north  side  of  the  Altar. 
(See  Epistoler.) 

GRACE.  Favour.  A  word  used 
with  various  meanings  in  Holy 
Scripture.  The  influence  of  the 
Holy  Spirit  upon  the  heart  of 
man. 


HER. 

GRADUATE,   see  Degree.      One 

who  has  passed  through  the  cur- 
riculum of  a  University,  and  has 
had  a  degree  conferred  on  him. 

GREEK  CHURCH,  see  Church, 
The  Catholic. 

GREGORIAN  MUSIC,  see 
Church  Music. 

GUILD.  In  the  Church,  a  Society 
formed  for  a  certain  purpose,  and 
governed  by  certain  rules;  to 
promote  personal  piety;  or  active 
usefulness. 


HADES.  Unfortunately  two  dis- 
tinct words  in  the  original  of  the 
New  Testament  have  both  been 
translated  Hell.  Hades  is  one 
of  these  words  ;  Gehenna  is  the 
other.  The  latter  is  applied  only 
to  the  place  of  the  damned, 
Hades  is  the  abode  of  departed 
spirits,  good  and  bad,  waiting 
for  the  final  Judgment.  When, 
in  the  Creed,  we  say  of  our  Lord 
that  He  "descended  into  Hell," 
it  should  be  "  inio Hades,"  show- 
ing that  alive  and  dead  He  was 
perfect  man. 

It  is  generally  believed  that  a 
foretaste  of  final  joy  or  woe  is 
experienced  in  Hades  by  the 
spirits  waiting  for  their  doom. 


HEAVEN. 

blessed. 


The  final  abode  of  the 


HELL.  The  final  abode  of  the 
damned.     (See  Hades.) 

HERESY.  From  a  Greek  word 
meaning  "a  choice,"  and  thus 
an  adoption  and  obstinate  hold- 
ing of  a  doctrine  not  taught  by 
the  Catholic  Church.  Heresies 
began  very  early  in  the  Church, 
even   in  Apostolic   times.     (See 


54 


THE  CHURCH  HANDY  DICTIONARY. 


HER. 

Gnostic.)  The  heresies  of  the 
present  day  are  for  the  most  part 
revivals  of  the  heresies  of  the 
first  six  centuries. 

HERETIC.  One  who  holds  doc- 
trines opposed  to  those  of  the 
Catholic  Church.     (See  above.) 

HETERODOX.  Contrary  to  the 
faith  of  the  true  Church. 

HIERARCHY.  Properly,  mle  in 
sacred  matters.  The  apostolic 
order  of  ministry. 

HIGH     CHURCH,    see     Church 

Parties. 

HOLY  DAY.  A  festival  of  the 
Church.     {See  Feast.) 

HOLY  GHOST,  see  Trinity,  The 
Holy. 

HOLY  THURSDAY,  see  Ascen- 
sion Day. 

HOLY  WEEK.  Some  consider 
the  terms  Holy  Week  and  Passion 
Week  equally  to  apply  to  the 
week  preceding  Easter — the  last 
weekinLent.  This isDr. Hook's 
opinion.  Others  restrict  the  term 
Holy  Week  to  the  week  com- 
mencing with  Palm-Sunday,  and 
call  the  week  preceding  that 
Passion  Week.  Undoubtedly  the 
fifth  Sunday  in  Lent  was  com- 
monly called  in  old  times  Pass/o;i 
Sunday,  because  of  the  anticipa- 
tion of  the  Passion  in  the  Epistle. 

HOMILIES.  The  Homilies  of  the 
Church  of  England  are  two  books 
of  discourses,  composed  at  the 
time  of  the  Reformation,  and 
appointed  to  be  read  in  churches, 
on  "any  Sunday  or  Holy  Day, 
when     there     is    no    sermon." 


INC. 

Cranmer,  Ridley,  and  Latimer 
are  thought  to  have  composed 
the  first  volume ;  the  second  is 
supposed  to  be  by  Bishop  Jewel, 
1563- 

HOODS.  The  ornamental  fold 
which  hangs  down  the  back  of  a 
graduate  to  mark  his  degree. 
(See  Degree.)  The  58th  Canon 
provides  that  "  every  minister 
saying  the  public  prayers,  or 
ministering  the  Sacraments,  or 
other  rites  of  the  Church,  if  they 
are  graduates,  shall  wear  upon 
their  surplice,  at  such  times,  such 
Jioods  as  by  the  orders  of  the  Uni- 
versities are  agreeable  to  their 
degrees. ' '  The  same  Canon  goes 
on  to  say  "  It  shall  be  lawful  for 
such  ministers  as  are  not  gradu- 
ates to  wear  upon  their  surplices, 
instead  of  Jioods,  some  decent 
tippet  of  black,  so  it  be  not  silk." 

HYMN,  see  Church  Music- 


IDOLATRY.  The  worship  of  any 
person  or  thing  but  the  one  true 
God,  whether  it  be  in  the  form  of 
an  image  or  not 

IMMERSION,  see  Baptism,  In- 
fant. 

IMPOSITION,  or  LAYING  ON 
OF   HANDS,  see  Ordinal- 

IMPROPRIATION.  Ecclesiasti- 
cal property,  the  profits  of  which 
are  in  the  hands  of  a  layman. 
Impropriations  have  arisen  from 
the  confiscation  of  monasteries 
in  the  time  of  Henry  VIII.,  when, 
instead  of  restoring  the  tithes  to 
Church  purposes,  they  were  given 
to  Court  favourites. 

INCARNATION.  The  act 
whereby  Christ,  the  "  Word,  was 


THE  CHURCH  HANDY  DICTIONARY. 


55 


INC. 

made   flesh."     The   "taking  of 
the  Manhood  into  God." 

INCUMBSNT.  A  person  in  pos- 
session of  a  benefice.  (See  Boie- 
fice.) 

INDEPENDENTS.  The  first 
body  of  Dissenters  which  actu- 
ally broke  away  from  the  Church 
of  England  was  that  of  the  Inde- 
pendents, or — as  they  are  now-a- 
days  perhaps  more  intelligibly 
called — the  Congregationalists .  An 
Independent  sect  seems  to  have 
existed  about  the  year  1568, 
the  whole  question  in  dispute 
between  them  and  the  Church 
being  then,  as  it  is  still,  essen- 
tially one  of  "discipline,"  or 
Church  Polity.  They  made  each 
congregation  a  body  corporate, 
governed  exclusively  by  itself, 
and  disclaim,  more  or  less,  every 
form  of  union  between  churches. 
In  doctrine  they  are  strictly 
Calvinistic,  and,  reviving  the 
ancient  heresy  of  Donatus,  they 
profess  to  receive  only  accredited 
or  really  serious  Christians  into 
their  fellowship,  and  to  exclude 
any  who  may  prove  themselves 
unworthy  members. 

The  Independents  are  some- 
times called  Brownists,  from 
Robert  Brown,  a  clergyman  of 
the  Church  of  England,  who  was 
the  first  to  secede  from  her  ranks, 
and  who,  retreating  to  Holland, 
set  up  a  separatist  communion. 

There  are  76  County  and  other 
Associations  at  home  and  in  the 
Colonies,  with  3,895  meeting- 
houses, and  1,039  preaching  sta- 
tions, 300  being  foreign  mission 
stations  ;  of  ministers  and  mis- 
sionaries they  have  about  3,500. 
They  reckon  to  have  about 
360,000  members  in  the  British 
dominions. 


INS. 

INDUCTION.  The  ceremony 
whereby  a  minister  is  put  in 
actual  possession  of  the  living 
to  which  he  has  been  presented. 

INFALLIBILITY.  The  claim  set 
up  by  the  Church  of  Rome, 
either  for  the  Pope,  or  the 
Church,  or  for  the  Pope  and  the 
Church  consenting  together ;  of 
absolute  freedom  from  error  in 
deciding  questions  of  faith  and 
doctrine.  Roman  divines  are 
not  agreed  among  themselves  as 
to  precisely  where  the  infallibility 
of  their  Church  is  found.  Certain 
it  is  that  Councils  and  Popes 
have  contradicted  and  anathema- 
tized each  other. 

INNOCENTS'  DAY,  THE 
HOLY.  This  festival  has  been 
observed  ever  since  the  3rd 
century,  in  memory  of  the 
slaughtered  children  of  Bethle- 
hem (Matt.  ii.  16.)  Its  old  English 
name  is  Childermas,  and  it 
is  kept  on  December  28th ; 
the  attendants  on  the  nativity 
being  St.  Stephen,  a  martyr  in 
will  and  deed,  December  26th  ; 
St.  John  the  Divine,  a  martyr  in 
will  though  not  in  deed,  Decem- 
ber 27th ;  and  The  Holy  Inno- 
cents, martyrs  in  deed  but  not  in 
will,  December  28th. 

INSPIRATION.  The  extraordi- 
nary and  supernatural  influence 
of  the  Holy  Spirit  on  the  human 
mind,  by  which  the  sacred  writers 
were  qualified  to  set  forth  the 
things  of  God.  In  this  sense  the 
word  occurs  in  2  Tim.  iii.  16. 
(See  Bible.) 

The  word  is  also  used  of  the 
ordinary  influence  of  the  Holy 
Spirit  on  the  heart  of  man,  as 
"Cleanse  the  thoughts  of  our 
hearts  by  the  inspiration  of  Thy 
Holy  Spirit." 


56 


THE  CHURCH  HANDY  DICTIONARY. 


INS. 

INSTITUTION.  The  legal  act  by 
which  the  Bishop  commits  to  a 
clergyman  the  cure  of  a  church. 

INSTITUTIONS,  CHURCH,  see 
Societies. 

INTROIT,  see  Church  Music 

IRVINGITES.  The  followers  of 
Edward  Irving,  a  minister  of  the 
Scottish  estabhshment,  who  was 
born  in  1792,  and  died  in  1834. 
He  was  deposed  from  the  Pres- 
byterian ministry  for  teaching 
that  our  Lord's  nature  was 
peccable,  or  capable  of  sin.  He 
gathered  a  congregation  round 
him  in  London,  and  now  has 
many  followers  both  in  Scotland 
and  England,  and  also  in  Ger- 
many. His  followers  entertain 
peculiar  notions  about  the  mil- 
lennium, and  they  claim  to  exer- 
cise the  power  of  prophecy,  to 
have  the  miraculous  gift  of 
tongues,  and  to  be  able  to  raise 
the  dead. 

The  Irvingites  call  themselves 
"The  Catholic  and  Apostolic 
Church,"  and  among  their  minis- 
ters number  apostles,  prophets, 
angels,evangelists,&c.Theyuseas 
much  as  possible  the  liturgies  of 
the  Church  in  their  worship,  and 
observe  a  very  ornate  ritual.  In 
their  principal  places  of  worship 
the  Holy  Communion  is  ad- 
ministered daily,  and  throughout 
the  day  many  other  Services  are 
held. 

They  recognise  the  three 
Creeds  of  the  Catholic  Church 
as  their  rule  of  faith. 

They  have  19  places  for  public 
worship,  besides  many  preaching 
stations,  in  England;  the  princi- 
pal erection  is  in  Gordon  Square, 
London,  and  is  a  large  building 
of  considerable  architectural 
pretensions. 


yoH. 

JAMES'S  (St.)  DAY.  July  25th. 
The  day  on  which  the  Church 
celebrates  the  memory  of  the 
Apostle  St.  James  the  Great,  or 
the  Elder.  He  was  one  of  the 
sons  of  Zebedee,  and  a  brother 
of  St.  John  the  Divine.  He  was 
the  first  of  the  Apostles  to  suffer 
martyrdom.     (Acts  xii.  2.) 

JESUITS,  or  SOCIETY  OP 
JESUS.  A  Roman  Catholic 
Society  founded  by  Ignatius 
Loyola,  a  Spaniard,  born'in  1491. 
Members  of  the  Order  bind 
themselves  to  yield  the  most 
blind,  implicit,  and  unlimited 
obedience  to  the  General  of  the 
Order.  Before  the  conclusion  of 
the  i6th  century  the  Jesuits  had 
obtained  the  chief  direction  of 
the  youthful  mind  in  every 
Roman  Catholic  country  in 
Europe.  They  had  become  the 
confessors  of  almost  all  its 
monarchs,  and  the  spiritual 
guides  of  nearly  every  person 
distinguished  for  rank  or  influ- 
ence. At  different  periods  they 
obtained  the  direction  of  the 
most  considerable  courts,  and 
took  part  in  every  intrigue  and 
revolution.  Their  great  principle 
of  action  is  not  so  much  the  ad- 
vance of  Christianity,  as  the 
extension  of  the  Papal  power ; 
and  in  effecting  this,  their  great 
maxim  is  ':  the  end  will  justify 
the  means."  The  Society  is 
still  flourishing,  and  has  a  power 
which  is  probably  as  little 
imagined  as  it  is  unknown  to  all 
but  themselves. 

JESUS,  see  Trinity,  The  Holy. 

JOHN    (St.)    BAPTIST'S     DAY. 

June  24th.  This  feast  commemo- 
rates, not  the  martyrdom,  but 
the  miraculous  birth  of  St.  John 


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57 


JOH. 

Baptist.  It  is  the  only  nativity, 
besides  that  of  our  Lord,  that  is 
kept  by  the  Church  ;  although 
September  8th  is  marked  in  our 
Calendar  for  the  commemoration 
of  the  nativity  of  the  Blessed 
Virgin  Mary.  The  festival  has 
been  observed  since  the  4th  or 
5th  century. 

JOHN  (St.)  THE  EVANGEL- 
IST'S DAY.  December  27th. 
This  festival,  with  those  of  St. 
Stephen  and  the  Holy  Innocents, 
immediately  follows  on  Christ- 
mas Day.  "  Martyrdom,  love, 
and  innocence  are  first  to  be 
magnified,  as  wherein  Christ  is 
most  honoured."  The  eagle  is 
supposed  to  be  emblematic  of 
St.  John  the  Evangelist. 

JUBILATE  DEO.  Psalm  c,  ap- 
pointed to  be  sung  in  the  Morning 
Service  instead  of  the  Benedictus, 
when  the  latter  happens  to  be 
read  in  the  Gospel  for  St.  John 
Baptist,  or  the  lesson  for  the 
day. 

JUSTIFICATION.  This  term 
signifies  our  being  accounted  just 
or  righteous  in  the  sight  of  God, 
not  for  any  merit  in  ourselves, 
but  solely  for  the  sake  of  Christ, 
and  by  our  faith  in  Him.  The 
nth  Article  of  the  Church  of 
England  treats  of  this.  All 
believers  are  justified  by  Christ, 
but  that  does  not  necessarily 
imply  that  they  are  sanctified ; 
the  one  is  a  work  wrought  ex- 
terior to  ourselves,  the  other  is 
the  work  of  the  Holy  Spirit  in 
the  individual  heart  of  man. 


KEYS,  POWER  OF  THE.    The 

authority  existing  in  the  Christian 
Priesthood  of  administering  the 


KNE. 

discipline  of  the  Church,  and 
communicating  or  withholding 
its  privileges.  It  is  so  called 
from  our  Lord's  words  to  St. 
Peter  in  Matt.  xvi.  19. 

KINDRED,  TABLE  OF.       The 

Table  of  Kindred  and  Affinity 
found  at  the  end  of  our  Prayer 
Book  was  drawn  up  by  Arch- 
bishop Parker,  in  1563.  It  rests 
on  an  Act  of  Henry  VIII.,  and 
is  designed  to  be  an  authoritative 
interpretation  of  it.  The  whole 
is  based  on  Lev.  xviii.  6-18. 
The  principles  on  which  it  is 
drawn  up  are  the  following : — 

(a)  It  places  both  sexes  on 
the  same  footing,  forbidding  to 
the  man  whatever  is  forbidden 
to  the  woman. 

(b)  It  forbids  marriage  to  a 
man  on  the  grounds  of  near 
kindred  or  consanguinity ;  omit- 
ting, however,  prohibition  of 
marriage  between  cousins  as  not 
being  forbidden  in  the  Levitical 
Law,  nor  definitely  by  the 
Canon   Law. 

(c)  Acting  on  the  important 
principle  sanctioned  by  our  Lord 
Himself,  that  "  man  and  wife 
are  one  flesh,"  it  puts  affinity,  or 
connection  by  marriage,  on  ex- 
actly the  same  footing  as  kindred, 
or  connection  by  blood,  affirming 
that  a  man's  wife's  connections 
are  to  be  held  strictly  as  his 
own.  It  is  for  this  reason, — a 
reason  distinctly  based  upon 
Holy  Scripture, — that  the  mar- 
riage with  a  "  deceased  wife's 
sister"  is  forbidden. 

KNEELING.  The  practice  of 
kneeling  in  confession,  in  prayer, 
and  in  adoration,  is  of  great 
antiquity.  David  says,  "Let 
us  worship  and  bow  down,  let 
us   kneel    before  the   Lord    our 


58 


THE  CHURCH  HANDY  DICTIONARY. 


KYR. 

Maker,"  Psalm  cxv.  6.  See 
also  Ps.  cxxxii.  7  ;  i  Kings  viii. 
54;  I£zra  ix.  5-15;  Dan.  vi.  10; 
Acts  vii.  60;  Acts  ix.  40;  Acts 
XX.  36,  xxi.  5.  Our  blessed  Lord 
Himself  "kneeled  dov.-n"  when 
He  prayed,  Luke  xxii.  14.  How 
the  example  of  David  and  Sol- 
omon, Ezra  and  Daniel,  St. 
Stephen,  St.  Peter  and  St.  Paul, 
nay,  of  our  Saviour  Himself, 
condemns  the  lolling,  irreverent 
posture  assumed  by  too  many 
Christians  of  the  present  day  in 
the  public  worship  of  the  Lord 
of  Hosts  ! 

KYRIE  ELEISON.  Two  Greek 
words,  m.eaning  "  Lord,  have 
mercy."  The  responses  to  the 
Commandments  are  so  called. 


LAITY,  LAYMAN.  A  baptized 
member  of  the  Church,  not  being 
an  ecclesiastic. 

The  term  "  layman  "  denotes  a 
positive  rank,  not  the  mere  lack 
of  rank. 

LAMBETPI  DEGREES.  The 
Archbishop  of  Canterbury  has 
the  power  of  conferring  degrees 
in  any  of  the  faculties  of  the 
University  to  which  he  himself 
belongs.  These  degrees  are  called 
Lambeth  Degrees.  The  Archbishop 
exercised  this  power  as  Legate  of 
the  Pope,  retaining  it  (like  the 
power  of  granting  special  mar- 
riage licences)  under  the  Tudor 
legislation. 

LAPSE.  When  a  patron  neglects 
to  present  a  clergyman  to  a  bene- 
fice within  his  gift,  within  six 
months  after  its  vacancy,  the 
benefice /rt/5f5  to  the  Bishop;  if 
he  does  not  collate  within  six 
months,   it   lapses  to  the  Arch- 


LES. 

bishop :  and  if  he  does  not 
collate  within  six  months,  it 
lapses  to  the  Crown. 

LATTER-DAY  SAINTS,  we 

Mormonists.. 

LAY  BAPTISM.  Baptism  ad- 
ministered by  laymen.  Although 
not  authorized  in  our  Prayer 
Book,  such  baptisms  have  always 
been  held  valid  by  the  Church 
of  England.  It  is  better  that 
children  should  receive  lay  bap- 
tism than  not  be  baptized  at  all. 

LAYING   ON    OF   HANDS,   see 

Ordination.  This  ceremony  has 
always  been  esteemed  an  essential 
part  of  ordination,  and  rests  on 
undoubted  Scriptural  authority. 
It  is  also  the  form,  in  the 
Anglican  Church,  by  which  the 
Bishop  conveys  the  grace  of 
Confirmation. 

LECTURN,  or  LECTERN.    The 

desk  from  which  the  Lessons  are 
read.  The  form  frequently  adopt- 
ed is  that  of  the  eagle,  doubtless 
with  some  reference  to  the  eagle, 
the  symbol  of  St.  John.  The 
eagle  lectern  in  Peterborough 
Cathedral  was  given  in  1471. 

LENT.  The  name  is  probably 
derived  from  the  old  English 
Lencten,  "  Spring,"  from  its 
always  being  observed  at  the 
Spring-tide  of  the  year.  The 
forty  days  fast  before  Easter  are 
so  called.  In  primitive  times 
the  duration  of  the  fast  appears 
to  have  been  forty  hours.  The 
present  custom  of  reckoning 
forty  days,  exclusive  of  the  Sun- 
days, prevails  from  the  7th 
century. 

LESSONS.     The  portions  of  Holy 


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59 


LET. 

Scripture  read  in  Morning  and 
Evening  Prayer.  The  calendar 
of  lessons  now  in  use  was  author- 
ized on  Jan.  ist,  1S73.  The 
lessons  were  then  made  generally 
shorter,  by  the  selection  of  parts 
of  chapters  containing  one  com- 
plete subject  and  no  more.  A 
choice  of  lessons  was  given  in 
many  cases,  that  the  same  por- 
tions of  Scripture  might  not  be 
read  twice  on  the  same  day  in 
churches  with  three  Sunday 
services.  By  the  present  arrange- 
ment the  main  substance  of  the 
whole  of  the  Old  Testament  is 
now  read  through  once  every 
year  ;  and  the  New  Testament 
twice,  except  the  book  of  Revela- 
tion, which,  with  a  few  omissions, 
is  read  once  in  the  year. 

LETTERS  OF  ORDERS.  A  cer- 
tificate given  by  the  Bishop  to 
every  one  whom  he  ordains, 
whether  Priest  or  Deacon. 
Churchwardens  have  the  power 
to  require  the  exhibition  of  the 
Letters  of  Orders  of  any  minister 
assisting  in  the  church  of  which 
they  are  guardians. 

LITANY.  In  the  4th  century  this 
name  began  specially  to  be 
applied  to  a  Form  of  Supplica- 
tion, used  in  times  of  need, 
which  was  sung  in  procession, 
with  hymns  and  frequent 
responses,  and  with  collects  at 
the  various  halting  places.  The 
old  Litanies  bore  a  general  re- 
semblance to  ours.  In  1544 
Cranmer,  by  desire  of  the  king, 
drew  up  the  first  English  Litany, 
which  was  compiled  principally 
from  ancient  sources.  The  Litany 
at  first  was  a  separate  service. 
In  1662  it  was  ordered  to  be  sung 
after  INIorning  Prayer.  The  Act 
of    Uniformity    of    the    present 


LIT. 

reign,  1872,  allows  it  to  be  used 
in  the  Morning  or  Evening,  or 
as  a  separate  service.  It  was 
ordered  for  Wednesdays  and 
Fridays  only  in  1549  ;  Sundays 
were  added  in  1552. 

LITERATE.  This  term,  applied 
to  a  Clergyman,  means  one  who 
has  not  taken  a  degree,  and  is 
not  a  member  of  a  Theological 
College. 

LITURGY,  From  a  Greek  word, 
meaning  a  public  act  or  duty  ; 
it  is  now  popularly  used  of  the 
entire  Book  of  Common  Prayer, 
although  formerly  it  was  applied 
only  to  the  Service  for  administer- 
ing the  Holy  Eucharist. 

As  each  different  part  of  the 
Prayer  Book  is  discussed  under 
its  own  heading,  this  article  will 
be  confined  to  (a)  why  a  formu- 
lary is  used  ;  (bj  the  history  of 
our  own. 

(a)  Forms  of  Prayer  were  used 
in  the  Jewish  Church.  Moses 
and  Miriam  used  a  prescribed 
form  as  a  thanksgiving  for  the 
crossing  of  the  Red  Sea,  Exodus 
XV  God  appointed  a  form  of 
prayer,  Deut.  xxi.  7,  8;  also  a 
benediction.  Num.  vi.  22,  26. 
Moses  used  a  form  of  prayer, 
Num.  x.  35,  36.  Josephus  and 
Philo  tell  us  that  the  worship 
both  in  the  Temple  and  in  the 
Synagogues  consisted  of  a  settled 
form  of  prayer ;  this  our  Lord 
sanctioned  by  His  frequent  pre- 
sence. He  Himself  gave  us  a 
form  of  prayer — the  Lord's 
Prayer.  He  promises  a  special 
blessing  on  congregational  wor- 
ship. Matt,  xviii.  ig;  the  "  agree- 
ment" must  pre-suppose  a  settled 
form.  Traces  of  forms  of  prayer 
some  think  are  found  in  the  New 
Testament. 


6o 


THE  CHURCH  HANDY  DICTIONARY. 


LIT. 

The  voice  of  history  is  unan- 
imous on  this  point,  nearly  all 
the  Fathers  testifying  to  the  use 
of  formularies. 

Common  sense  reasons  are 
plentiful,  as,  for  instance,  that 
in  Eccles.  v.  2.  A  formulary 
makes  the  congregation  indepen- 
dent of  the  minister's  mood,  or 
ability,  or  piety,  or  orthodoxy. 

(h)  History.  Before  the  time 
of  Augustine  (597)  the  English 
Church  had  its  own  National 
Use,  largely  derived  from  the 
East,  through  the  Galilean 
Church.  It  is  certain  that  the 
entire  Roman  Ritual  was  never 
used,  although  attempts  were 
made  to  force  it  upon  the  Anglo- 
Saxon  Church.  There  was  a 
considerable  variety  in  the 
manner  of  performing  Divine 
Service  in  the  different  Dioceses, 
each  having  its  own  particular 
"  Use."  (See  Sarum,  Use  of.) 

The  earliest  Liturgy  in  general 
use  in  England  was  the  book  of 
Offices,  "  secundum  usum  Sar- 
um," hence  called  the  "Sarum 
Use,"  compiled  by  Osmund, 
Bishop  of  Salisbury,  in  1078. 
This  book  contained  much  that 
had  been  in  use  from  very  early 
times.  At  the  Reformation  it 
became  necessary  to  remove  the 
Roman  corruptions  which  had 
accumulated  in  the  various  Office 
books,  the  "  Breviaries,"  the 
"Missals,"  the  "  Manuals,"  &c. 
One  objection  common  to  them 
all  was  that  they  were  in  Latin. 

The  object  of  the  Reformers 
was  to  retain  as  much  of  the  old 
as  w'as  free  from  error.  The 
first  English  Prayer  Book  was 
the  Ki}ig's  Primer,  published 
1545  ;  and  a  Communion  Service 
was  put  forth  in  1548.  The 
First  Prayer  Book  0/  Edward  VI., 


LOG. 

1549,  was  drawn  up  by  a  Com- 
mission of  Bishops  and  Divines 
under  Cranmer  and  Ridley  ;  an 
Ordinal  was  added  in  1550. 

The  Second  Prayer  Book  of 
Edward  VI.,  1552,  was  a  revised 
formof  the  older  book.  Cranmer, 
Peter  Martyr,  and  Bucer  assisted 
in  the  revision,  and  much  w^as 
added  from  Hermann's  Consul- 
tation (which  see).  This  Prayer 
Book  was  almost  identical  with 
the  one  in  use  now.  Abolished 
during  the  reign  of  Mary,  it  was 
restored  by  Queen  Elizabeth, 
1559,  with  a  few  alterations.  In 
1604  a  Conference  was  held  at 
Hampton  Court  under  James  I., 
between  Church  and  Puritan 
Divines,  when  some  further  alter- 
ations were  made  in  deference  to 
Puritan  objections.  The  last 
revision  was  made  in  1661,  at 
the  Savoy  Conference,  under 
Charles  II.,  between  Bishops 
and  Presbyterian  Divines.  The 
Prayer  Book  then  took  the  form 
which  we  have  now,  save  that  in 
1859  the  services  for  use  on  Nov. 
5th,  May  29th,  and  Jan.  30th 
(Charles  the  Martyr)  were  re- 
moved. In  1873  a  revised  Table 
of  Lessons  was  put  forth.  In 
1872  permission  was  given  to 
use  the  Shortened  Service,  to 
separate  the  services,  and  to  use 
hymns. 

For  further  particulars  the 
reader  is  referred  to  the  articles 
on  the  various  different  services 
of  the  Church. 

LIVING,  see  Benefice. 

LOGOS.  Greek,  a  zi'ord.  Christ 
is  called  "  The  Word  "  because 
in  Him  God  is  revealed  to  man. 
(John  i.)  The  Jews  sometimes 
spoke  of  the  Messiah  as  the 
"Word  of  God." 


THE  CHURCH  HANDY  DICTIONARY. 


61 


LOR. 

LORD,    OUR,    see    Trinity,    The 
Holy. 

LORD'S  DAY.  The  first  day  of 
the  week,  so  called  by  St.  John, 
Rev.  i.  10.  Sunday  has  ever 
been  kept  as  the  weekly  festival 
in  commemoration  of  our  Lord's 
resurrection  on  that  day.  In 
the  fourth  Commandment,  and 
elsewhere,  we  receive  stringent 
directions  to  keep  the  seventh 
day — that  is  to  say,  the  Sabbath, 
or  Saturday — holy.  It  will  be 
well  to  see  on  what  authority 
Christians  have  hallowed  the 
first,  instead  of  the  last,  day  of 
the  week.  We  find  from  writers 
who  were  contemporary  with  the 
Apostles,  or  who  immediately 
succeeded  them,  that  Christians 
were  always  accustomed  to  meet 
on  the  first  day  of  the  week  for 
the  performance  of  theirreligious 
exercises.  We  find  them  assert- 
ing that  this  festival  was  insti- 
tuted by  the  Apostles,  who  acted 
under  the  immediate  direction 
and  influence  of  the  Holy  Ghost. 
From  the  constant  practice  of 
the  Apostles  in  keeping  this  day 
holy,  it  is  believed  by  many  that 
they  must  have  had  especial 
directions  to  that  effect  from 
their  risen  Lord,  who,  we  know, 
gave  them  instructions  relating 
to  "  the  kingdom  of  God." — His 
Church, — during  the  forty  days 
He  was  with  them.  And  more, 
it  was  often  while  they  were 
gathered  together,  celebrating 
the  festival  of  the  Lord's  Day, 
that  the  Lord  Himself  appeared 
among  them. 

LORD'S  PRAYER.  The  prayer 
taught  us  by  our  blessed  Lord  as 
the  model  of  all  our  devotions. 
(Matt.  vi.  9.)  But  it  is  not  only 
a  model  of  prayer,  but  an  express 


LUT. 

form  to  accompany  all  our  wor- 
ship. (Lukexi.  2.)  Thus  we  find 
it  frequently  in  our  Prayer  Book, 
no  Service  being  without  it.  The 
often  repetition  of  it,  however,  in 
our  Sunday  Service  is  caused  by 
the  fact  of  three  separate  Ser- 
vices being  used  as  one  whole. 

LORD'S  SUPPER,  see  Commu- 
nion, Holy. 

LORD'S   TABLE,   see  Altar. 

LOW  CHURCH,  see  Church  Par- 
ties. 

LOW  SUNDAY.  The  Sunday 
after  Easter  is  called Lozy  Sunday, 
because,  although  it  partakes  in 
some  sort  of  the  festal  nature  of 
Easter,  it  being  the  Octave,  yet 
it  is  a  festival  of  a  much  lower 
degree  than  Easter  itself. 

LUKE'S  (St.)  DAY.  October  18. 
Kept  in  commemoration  of  St. 
Luke,  the  companion  of  St.  Paul, 
the  author  of  the  third  Gospel, 
and  also  probably  of  the  Book  of 
the  Acts  of  the  Apostles.  He  is 
believed  to  have  been  a  physician, 
and  his  writings  prove  that  he 
was  a  man  of  education.  Accord- 
ing to  St.  Augustine,  his  symbol 
is  the  ox,  the  Sacrificial  Victim. 

LUTHERANS.  The  followers  of 
Martin  Luther,  an  Augustine 
monk,  a  German,  born  1483.  He 
was  the  great  Reformer  of  the 
Continent.  They  retain  the  use 
of  the  Altar,  some  of  the  ancient 
vestments,  lighted  tapers,  in- 
cense, crucifix,  confession,  &c. 
At  the  time  of  the  Reformation, 
the  Lutherans,  meeting  with 
nothing  but  opposition  from  the 
Bishops,  were  constrained  to  act 
without  them,  and  consequently 


62 


THE  CHURCH  HANDY  DICTIONARY. 


LYC. 


they  are  in  much  the  same 
position  as  the  Scottish  Presby- 
terian body,  though  not  from  the 
same  cause.  The  Lutherans 
earnestly  protested,  that  they 
much  wished  to  retain  episco- 
pacy, but  that  the  Bishops  forced 
them  to  reject  sound  doctrine, 
and  therefore  they  were  unable 
to  preserve  their  allegiance  to 
them.  The  ritual  and  liturgies 
differ  in  the  various  Lutheran 
countries,  but  in  fundamental 
articles  they  all  agree. 

LYCH  GATE.  A  covered  gate  of 
the  churchyard  where  the  body 
{LeicJi,  a  corpse)  rests  on  its  way 
to  burial. 


MAGNIFICAT.  The  song  of  the 
Blessed  Virgin,  Luke  i.  It  is 
the  first  canticle  of  Evening 
Prayer,  and  has  been  sung  in 
the  Church  from  very  early 
times. 

MANIPLE,    or    MANUPLE,   see 

Vestment. 

MARIOLATRY.  The  worship,  or 
cultus,  of  the  Blessed  Virgin 
Mary,  One  of  the  principal 
errors  of  the  Church  of  Rome, 
and  on  the  increase. 

MARK'S  (St.)  DAY.  April  25th. 
St  Mark  was  a  companion  of 
St.  Peter,  and  is  thought  to  have 
written  his  Gospel  under  St. 
Peter's  directions.  This  evan- 
gelist is  symbolized  by  the  Man. 

MARRIAGE,   see  Matrimony, 

Holy, 

MARTINMAS.    November  nth. 
A  festival  formerly  kept  in  honour 
of  St.  Martin,  Bishop  of  Tours 
,  in  France,  in  374. 


MAT. 

MARTYR.  One  who  lays  down 
his  life  for  his  religion.  The 
word  means  a  "  witness."  St. 
Stephen  was  the  first,  or  proto- 
martyr. 

MARY,  The  BLESSED  VIRGIN. 

We  admit  to  her  the  title  of 
"Mother  of  God,"  but  protest 
against  her  being  worshipped. 
No  instance  of  Divine  honour 
being  paid  her  is  earlier  than 
the  fifth  century.  Two  fes- 
tivals only  in  the  Church  of 
England  are  kept  in  her  honour, 
viz.,  the  Purification,  and  the 
Annunciation. 

MASS.  In  Latin,  Missa,  with 
which  word  congregations  were 
accustomed  to  be  dismissed. 
Then  it  was  used  for  the  con- 
gregation itself,  and  finally  be- 
came applied  only  to  the  Com- 
munion Service. 

MATERIALISM.      One    of    the 

philosophies  of  the  day  which 
looks  upon  everything  as  the 
out-come  of  mere  physical  en- 
ergy ;  denies  the  soul,  and  every 
spiritual  force  ;  and  regards 
matter  as  eternal. 

MATINS,  *ce  Morning  Prayer. 

MATRIMONY,  HOLY.  With 
regard  to  the  Marriage  Laws, 
the  Church  and  the  State  are 
not  agreed.  The  former  main- 
tains Holy  Matrimony  to  be  a 
religious  ceremony,  while  the 
State  recognises  the  legality  of 
mere  civil  contracts,  and  allows 
people  to  enter  into  the  nuptial 
state  by  a  civil  ceremony.  We 
find  the  early  Fathers  distinctly 
stating  that  marriage  is  of  a 
sacred  nature.  Paley,  in  his  Moral 
Philosophy,  says,  "  Whether  it 


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63 


MAT. 
hath  grown  out  of  some  tradition 
of  the  Divine  appointment  of 
marriage  in  the  persons  of  our 
first  parents,  or  merely  from  a 
design  to  impress  the  obhgation 
of  the  marriage-contract  with 
a  solemnity  suited  to  its  im- 
portance, the  marriage-rite,  in 
almost  all  countriesof  the  world, 
has  been  made  a  religious  cere- 
mony ;  although  marriage,  in  its 
own  nature,  and  abstracted  from 
the  rules  and  declarations  which 
the  Jewish  and  Christian  Scrip- 
tures deliver  concerning  it,  be 
properly  a  civil  contract,  and 
nothing  more. ' '  It  was  forbidden 
in  the  4th  century  during  Lent, 
and  so  custom  and  propriety 
forbid  it  now  during  the  same 
season.  In  the  Manual  marriages 
were  prohibited  in  the  following 
seasons  : — (a)  Advent  to  the 
octave  of  Epiphany,  (b)  Septua- 
gesima  to  the  octave  of  Easter 
inclusive,  fc)  Rogation  Sunday 
to  Trinity  Sunday. 

The  Roman  Church  has  ex- 
alted Holy  Matrimony  into  a 
Sacrament. 

The  State  so  far  recognises  the 
position  of  the  Church  with 
regard  to  Holy  Matrimony  that 
no  clergyman  can  be  forced  to 
marry  a  divorced  person,  though 
he  may  be  obliged  to  lend  his 
church  to  any  other  who  will 
perform  the  ceremony. 

MATRIMONY,  THE  FORM  OF 
SOLEMNIZATION  OF.  Of  all 

our  services  this  preserves  most 
of  the  older  Office  in  the  Sarum 
Manual.  Some  of  the  hortatory 
portions  come  as  usual  from 
Hermann's  Consultation.  There 
has  been  no  change  since  1549, 
except  the  omission  of  the  cere- 
mony of  giving  gold  and  silver 
to  the  bride  as  "tokens  of 
spousage." 


MAT. 

The  Service  is  divided  into 
two  parts  (a)  the  Marriage  Ser- 
vice proper,  performed  in  the 
body  of  the  Church ;  (b)  the 
succeeding  service  at  the  Holy 
Table,  evidently  intended  as  an 
introduction  to  the  Holy  Com- 
munion which  should  follow. 

The  Banns.  From  a  barbarous 
Latin  word  meaning  an  edict  or 
proclamation.  In  1G61  the  ru- 
bric directed  them  to  be  pub- 
lished immediately  before  the 
offertory  sentences.  The  mar- 
riage Acts  of  the  Georges  are 
supposed  to  set  aside  this  rubric, 
and  to  order  them  to  be  pub- 
lished after  the  Second  Lesson. 
It  is  doubtful  whether  this  does 
not  apply  to  the  Evening  Service 
only,  in  places  where  there  is  no 
Morning  Service. 

The  Licence  of  the  Bishop 
makes  the  publication  of  Banns 
unnecessary.  Without  a  Special 
Licence,  Marriage  can  be  solem- 
nized only  between  the  hours  of 
8  and  12  in  the  forenoon. 

(a)  The  Marriage  Service  proper 
should  be  performed  in  "  the 
body  of  the  church"  (see  rubric, 
1661)  the  place  selected  being 
generally  the  Chancel  steps. 

The  Exhortation,  1549,  from 
the  "  Consultation"  chiefly  ;  it 
rests  on  the  following  passages 
of  Holy  Scripture  : — Gen.  ii.  24  ; 
Matt.  xix.  5 ;  Eph.  v.  22-33 ; 
John  ii.  i-ii ;  Heb.  xiii.  4.  No 
impediment  being  alleged,  the 
Espousal  or  Betrothal  follows. 
The  joining  of  hands  is  from 
time  immemorial  the  pledge  of 
covenant,  and  is  here  an  essential 
part  of  the  Marriage  Ceremony. 
The  words  of  the  betrothal  are 
agreeable  to  the  following  pas- 
sages:  I  Cor.  xi.  1-12;  Eph.  v. 
22-33 ;  Col.  iii.  18,  19  ;  i  Tim. 
ii.  10-14  '»  I  Peter  iii.  1-7. 


64 


THE  CHURCH  HANDY  DICTIONARY. 


MAT. 

The  Marriage  Rite  itself.  The 
use  of  the  ring  is  probably  of 
pre-Christian  antiquity.  The 
old  Service  directed  it  to  be 
worn  on  the  fourth  finger  because 
"there  is  a  vein  leading  direct 
to  the  heart." 

Gold  and  Silver  was  also  given 
the  bride  in  1549,  but  omitted 
in  1552.  The  word  "  worship" 
means  ' '  honour, "  as  in  Wycliffe's 
Testament,  Matt.  xix.  19,  "  Wor- 
ship thy  father  and  thy  mother." 

(bj  The  Post-Matrimonial  Ser- 
vice. The  rubric  directs  only 
the  "  minister  or  clerks"  to  go 
to  the  Lord's  Table,  but  the 
practice  is  to  carry  out  the  older 
rubric,  1549,  "  Then  shall  they" 
— the  whole  marriage  party — 
"  go  into  the  Quire."  A  second 
Psalm  is  added  for  use  in  cases 
when  the  language  of  the  first 
would  be  unsuitable.  The  fol- 
lowing rubric  is  almost  unique, 
in  directing  thePriest  to  turn  his 
face  to  the  people.  The  Ver sides 
are  substantially  the  same  as 
those  used  at  the  Visitation  of 
the  Sick  and  in  the  Churching 
of  Women.  The  concluding 
rubric  dates  from  1661  ;  the 
rubric  in  1549  definitely  ordered 
the  reception  of  Holy  Commu- 
nion. 

MATTHEW'S  (St.)  DAY.  Sept. 
2ist.  This  Apostle  and  Evan- 
gelist, before  his  call  to  the 
apostleship,  was  known  as  Levi, 
the  publican,  or  tax-gatherer. 
He  may  possibly  have  been  the 
brother  of  St.  James  the  Less, 
and  of  St.  Thomas  also.  He 
was  the  first  to  write  a  Gospel, 
which  he  addressed  to  the  Jews, 
his  aim  being  to  show  that  Jesus 
was  the  Messiah.  It  is  probable 
that  he  alone,  of  all  the  New 
Testament    writers,     wrote    in 


MET. 

Hebrew.      His    symbol   is    the 
Lion,  according  to  St.  Augustine. 

MATTHLAS'S  (St.)  DAY.  Feb. 
24th.  Of  St.  Matthias  we  know 
simply  nothing,  except  that  he 
was  elected  to  the  vacant  place 
in  the  Apostolic  College,  caused 
by  the  desertion  and  death  of 
the  traitor  Judas;  Acts  i.  15  to 
end. 

MAUNDY  THURSDAY.  The 
Thursday  before  Easter,  being 
the  day  on  which  our  Lord  in- 
stituted the  Holy  Sacrament  of 
His  Body  and  Blood.  The 
name  is  a  corruption  of  the  Latin 
word  mandatum,  meaning  a  com- 
mand, in  allusion  to  the  "New 
Commandment"  of  mutual  love. 

MESSIAH,  see  Trinity,  The  Holy. 

METHODISTS.  The  original 
Methodists  are  the  Wesleyans, 
but  already  this  sect  has  split 
up  into  numerous  sections,  or 
"  Churches,"  as  they  call  them- 
selves. The  leading  sub-divisions 
will  each  have  a  separate  notice. 
The  leading  idea  of  Methodism 
is  a  revival  of  religion  by  a  free 
appeal  to  the  feelings,  and  the 
method  adopted  is  an  elaborate 
system  of  "  societies,  "  and 
preaching  the  doctrine  of  "  sen- 
sible conversion." 

The  "  people  called  Method- 
ists," or  Wesleyans,  are  the 
followers  of  John  Wesley,  who 
was  born  in  1703.  He  took  his 
degree  at  Oxford,  and  was 
ordained  in  1725.  He  held  a 
Fellowship  at  Lincoln  College 
until  his  marriage  in  1752.  While 
at  Oxford,  he,  with  his  brother 
Charles,  of  Christ  Church,  and 
his  friend  Whitefield,  of  Pem- 
broke, and  some  twelve  others, 


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65 


MET. 

determined  to  live  under  a 
common  rule  of  strict  and  serious 
behaviour  ;  to  receive  frequently 
the  Holy  Communion;  and  to 
adopt  a  methodical  and  con- 
scientious improvement  of  their 
time.  After  ordination,  these 
two  brothers,  John  and  Charles, 
set  to  work  to  revive  a  spirit  of 
religion  in  the  Church  of  Eng- 
land, of  which  they  were  priests, 
and  were  aided  by  the  good-will 
and  sound  paternal  advice  of 
some  of  the  Bishops. 

In  1735  John  Wesley  went  out 
as  a  missionary  to  Georgia,  in 
America,  but  the  settlers  re- 
jected his  services,  and  his  mis- 
sion to  the  Indians  was  a  failure. 
On  his  voyage  out,  he  unfortu- 
nately came  under  the  influence 
of  some  Moravians ;  and  on 
returning  to  England,  after  a 
three  years'  absence,  he  became 
a  regular  member  of  the  Mora- 
vian Society  in  London.  It  was 
here  he  learnt  the  two  peculiar 
doctrines  of  subsequent  VVesley- 
anism,  viz.  :  (i)  instantaneous 
and  sensible  conversion,  (2)  the 
doctrine  of  perfection,  i.e.,  of  a 
Christian  Maturity,  on  attaining 
which ,  he  that  is  (in  the  Wesleyan 
sense)  "  born  again,"  "  born  of 
God,"  sinneth  not.  If,  however, 
we  take  into  view  Wesley's 
own  persistent  affirmation  in 
later  times,  "  I  have  uniformly 
gone  on  for  fifty  years,  never 
varying  from  the  doctrine  of  the 
Church  at  all  ;  "  and  many 
other  such  passages,  we  cannot 
escape  the  inevitable  conclusion 
that  the  very  doctrine  on  which 
his  modern  followers  have  built 
their  separation  fromthe  Church, 
is  nothing  else  than  a  transient 
and  foreign  element  in  their  great 
founder's  teaching. 

In  1744  Wesley  called  around 


MET. 

him  his  most  trusted  friends, — 
six  clergymen  of  the  Church  of 
England  and  four  lay  preachers, 
and  held  what  we  should  now 
call  a  Retreat;  this  meeting, 
however,  is  regarded  by  the 
Wesleyans  as  the  first  regular 
"  Conference"  of  the  Methodist 
Societies.  It  was  in  1784  that 
Wesley  drew  up  a  "Deed  of 
Declaration,"  which  was  form- 
ally enrolled  in  Chancery, 
establishing  Methodism  in  the 
eye  of  the  Law.  This  was  an 
unintentional  step  on  the  part  of 
Wesley  towards  an  ultimate 
separation  from  the  Church. 
Now  it  w^as  too  that  he  made  his 
second  great  mistake  of  conse- 
crating an  English  Clergyman 
as  bishop,  and  two  laymen  as 
presbyters  of  the  American 
Societies.  This  was  the  o;:igin 
of  the  Episcopal  Methodists  of 
America.  John  Wesley  died  in 
1791,  almost  his  last  printed 
utterance  being,  "  I  declare  that 
I  live  and  die  a  member  of  the 
Church  of  England  ;  and  none 
who  regard  my  opinion  or  advice 
will  ever  separate  from  it." 
{John  Wesley,  Arminian  Maga- 
zine, April,  1790.) 

Four  years  after  his  death,  in 
1795,  the  separation  took  place, 
and  the  Conference  allowed  the 
preachers  to  administer  the 
Lord's  Supper.  No  sooner  was 
the  severance  complete  than  the 
punishment  followed.  In  1795 
^  the  Methodist  New  Connexion 
split  away  from  them,  under  a 
man  named  Kilham.  In  1810 
the  Primitive  Methodists  caused 
another  schism.  In  181 5  the 
Bible  Christians  seceded,  and  so 
on.  What  would  John  Wesley 
have  thought  of  all  this  ?  Only 
nine  months  before  his  death, 
he  had  solemnly    charged    his 


66 


THE  CHURCH  HANDY  DICTIONARY. 


MET. 

preachers :  "In  God's  name, 
stop  there  !  Be  Church  of  Eng- 
land men  still !"     (Wesley,  Ser- 


MET. 

mons,  iii.  268).  And  his  dying 
breath  was  spent  in  a  prayer  for 
the  Church! 


The  Minutes  of  the  Wesleyan  Methodist  Conference  for  the  year 
18S3-4  give  the  following  statistics  : — 


Members. 

On 
Trial. 

Minis- 
ters. 

1.545 
181 

285 

93 

28 

Onpvo- 
bation. 

91 
16 

98 

74 

Super- 
numeries- 

1.  In  Great  Britain 

2.  In  Ireland  6c  Irish  Missions 

3.  In  Foreign  Missions  . . 

4.  South  African  Conference 

5.  French  Conference    . . 

407,085 

24.384 

70.747 

20,739 

1,856 

34.399 
668 

5.299 

9.093 
168 

284 

42 

9 

10 

3 

Total 

524,811 

49.627 

2.137 

279         348 

Ministers  and  full  members 
in  the  Australian  Wesleyan 
Methodist  "  Church,"  and  in  the 
Methodist  "  Church  "  of  Canada 
are  under  their  respective  Con- 
ferences, and  consequently  are 
not  enumerated  above. 

Whitaker's  Almanack  for  1SS3 
gives  the  following  statistics  for 
Wesleyan  Methodism  in  Great 
Britain.  It  will  be  seen  that  its 
figures  are  slightly  larger  than 
those  given  above. 

Ministers.  Lay  Preachers.  Members. 
2,170.  15,450.         418,229. 

Sunday 

On  Probation.     Chapels.     Scholars. 

40,653.  6,978,        829,666. 

The  finance  of  Wesleyan  Meth- 
odism for  1880  was  nearly  as 
follows  : — 

Missionary  Fund  ..  ;^i3S,346 
Home  Mission  Income  34,210 
Education  of  Minister's 

Children  ..  ..  22,036 
Chapel  Building..  ..  292,599 
TrainingCandidates  for 

Ministry       ..      ..       12,130 

Total     ..     ;^499.32i 
During  the   past    four   years 


the  Wseleyan  Methodists  have 
raised  a  "  Thanksgiving  Fund  " 
amounting  to  ;^303,6oo. 

METHODIST  ASSOCIATION. 
In  1834  a  controversy  arose 
among  the  Methodists  as  to  the 
propriety  of  establishing  a  Wes- 
leyan Theological  Institution  ; 
and  a  minister  who  disapproved 
of  such  a  measure,  and  prepared 
and  published  some  remarks 
against  it,  was  expelled  from  the 
Connexion.  Sympathizers  with 
him  were  in  like  manner  expelled. 
Hence  the  formation  of  the 
Methodist  Association  ,\\\\\z\\.^\^ex^ 
from  the  parent  Society  in  a  few 
particulars  of  Church  govern- 
ment. This  Society  is  now  joined 
with  the  Wesleyan  Reform  Associ- 
ation, and  with  the  Protestant 
Methodists,  the  union  being  effect- 
ed in  1857.  The  amalgamation 
is  known  by  the  name  of  "  The 
United  Methodist  Free  Churches." 
They  number — 

Ministers.  Lay  Preachers.  Members. 
377.  3,134.  66,297 

SjiJiday 
On  Probation.     Chapels.     Scholars. 
8.599-  1.233-       186,254. 


THE  CHURCH  HANDY  DICTIONARY. 


67 


MET. 

METHODISTS,  CALVINISTIC. 

Up  to  375 1,  John  Wesley  and 
George  Whitefield  had  worked 
in  harmony,  but  then  arose  a 
difference  of  opinion  between 
them  on  the  doctrine  of  election, 
which  resulted  in  their  separa- 
tion. Whitefield  held  the  Cal- 
vinistic  view,  Wesley  the  Ar- 
minian. 

After  Whitefield's  death,  in 
1769,  his  followers  gradually 
settled  into  two  separate  religious 
bodies,  one  being  the  Lady 
Huntingdon's  Connexion,  or,  as  it 
is  sometimes  called,  the  English 
Calvinistic  Methodists,  and  the 
other  the  Welsh  Calvinistic  Meth- 
odists, 

Whitefield  was  chaplain  to  the 
Countess  of  Huntingdon,  and  it 
was  by  his  advice  she  became 
the  patroness  of  his  followers, 
and  founded  a  college  for  the 
education  of  Calvinistic  preach- 
ers. The  doctrines  of  this  con- 
nexion are  almost  identical  with 
those  of  the  Church  of  England, 
interpreted,  of  course,  in  a  Cal- 
vinistic sense,  and  her  liturgy  is 
generally  employed.  They  have 
no  general  ecclesiastical  govern- 
ment, and  have  become  virtually 
Congregational  Societies, 

The  Welsh  Calvinistic  Methodists 
owe  their  origin  in  a  great  degree 
to  a  ISIr.  Harris,  who  did  for 
Wales  much  what  Wesley  and 
Whitefield  did  for  England.  He 
instituted  "Private  Societies" 
in  1736,  but  it  was  not  till  iSii 
that  the  connexion  separated 
from  the  Church.  Their  Church 
government  differs  slightly  from 
Wesleyanism,  and  their  doc- 
trines are  said  to  be  in  accord- 
ance v.-ith  the  39  Articles,  inter- 
preted in  a  Calvinistic  sense. 


MET. 

Miiiisiers 

Chapels,     and  Preachers. 

Deacons, 

1,343-             981. 

4.317- 

Sunday 

Members.     On  probation. 

Scholars. 

119,358.            5,029. 

177.383. 

During     the     year 

1881-82, 

;^i63,875  was  collected  for  vari- 
ous religious  purposes. 

METHODIST,  NEW  CON- 
NEXION. This  party,  under  a 
Mr.  Kilham,  split  off  from  the 
Wesleyans  in  1795,  four  years 
after  the  Wesleyans  had  left  the 
Church  of  England.  In  doc- 
trines, and  in  all  essential  and 
distinctive  features,  it  remains 
the  same  as  its  parent  society. 
The  grand  distinction  rests  upon 
the  different  degrees  of  power 
allowed  in  each  communion  to 
the  laity,  the  Methodist  New  Con» 
nexion  allowing  them  to  partici- 
pate in  Church  government, 
whereas  the  Wesleyans  leave 
Church  government  in  the  hands 
of  the  ministers. 

Afinisfers,  Lay  Preachers.  Members. 
179.  1,225.  418,229. 

Sunday 

On  probation.     Chapels.      Scholars. 

4,277.  442.  79.697- 

METHODISTS,      PRIMITIVE. 

The  "Primitives," or  "Ranters," 
as  they  are  sometimes  called, 
represent  more  truly  the  original 
genius  of  Wesleyan  Methodism 
than  any  other  of  the  various 
bodies  into  which  the  original 
secession  from  the  Church  of 
England  has  split  up.  Some  still 
kept  to  camp-meetings  and  the 
like,  after  the  original  connexion 
had  given  them  up.  This  prac- 
tice was  condemned  by  the 
Conference  of  1807,  and  the  con- 
sequence was  the  birth  of  the 


68 


THE  CHUKCH  HANDY  DICTIONARY. 


MET. 

Primitive  Methodist  Connexion  in 
1810.  Messrs.  Hugh  Bourne 
and  William  Clowes  rnay  be 
looked  upon  as  the  fathers  of 
this  body.  Their  doctrines  are 
precisely  the  same  as  those  of 
the  original  connexion. 

Ministers.  Lay  Preachers.  Members. 
1,152.         15,728.  191,329. 


Chapels. 
4.397- 


Sunday  Scholars. 
394,238. 


METHODIST  KEFORMERS.  In 

18.49  certain  points  in  Methodist 
procedure  were  attacked  in 
anonymous  pamphlets  called 
"Fly  Sheets,"  which  resulted  in 
the  expulsion  of  many  ministers 
from  the  original  Society.  They, 
with  those  sympathising  with 
them,  have  set  up  a  distinct 
machinery  of  methodism,  al- 
though still  regarding  themselves 
asWesleyan  Methodists,  illegally 
expelled. 

METROPOLITAN.  A  Bishop 
who  presides  over  a  province  is 
called  a  Metropolitan. 

MICHAEL  (St.)  &  ALL  ANGELS. 

A  festival  observed  on  the  29th 
of  September.  St.  Michael  is 
described  in  the  Old  Testament 
as  the  guardian  angel  of  the 
Jewish  people  ;  and  in  the  New 
Testament  he  is  the  great  arch- 
angel fighting  for  God  and  His 
Church  against  the  devil. 

(See  Angel.) 

MILITANT,  THE  CHURCH. 
The  name  given  to  the  Church 
on  earth  in  the  Prayer  following 
the  Offertory.  Militant  means 
fighting,  and  is  used  of  the 
Church  on  earth  in  contra-dis- 
tinction  to  the  Church  Trium- 
phant, the  Church  above. 


MIR. 

MILLENNIUM.  Latin,  a  thou- 
sand years.  Certain  people  look 
for  a  return  of  Christ  to  the  earth 
before  the  end  of  the  world,  and 
hold  that  there  will  be  a  first  or 
particular  resurrection  limited 
to  the  good,  and  a  reign  of 
Christ  with  all  the  saints  upon 
the  earth  for  a  thousand  years, 
or  millennium.  This  doctrine  is 
chiefly  based  upon  a  most  literal 
interpretation  of  part  of  the 
book  of  Revelation  (chap,  xx.), 
which  is  confessedly  the  most 
figurative  and  mystical  book  in 
the  Bible, 

MINOR  CANONS.  Priests  in 
Collegiate  Churches  next  in  rank 
to  the  Canons  and  Prebendaries, 
but  not  of  the  Chapter.  They 
are  responsible  for  the  perform- 
ance of  daily  service,  and  should 
be  well  skilled  in  Church  music. 

MINISTER.  One  who  serves.  A 
term  applied  generally  to  the 
clergy  about  the  time  of  the 
Great  Rebellion.  It  is  equivalent 
to  the  Greek  word  rendered 
Deacon.  An  effort  was  unsuc- 
cessfully made  in  1689  to  substi- 
tute minister  ior  priest  throughout 
the  Prayer  Book  wherever  the 
latter  word  occurred. 

MIRACLE.  Latin,  A  Wonder. 
The  general  notion  of  miracles, 
viz.,  that  they  are  necessary 
proofs  or  credentials  of  our 
Saviour's  commission  from  God, 
can  scarcely  be  maintained  on 
Scriptural  grounds.  (Matt.vii.28.) 
A  better  definition  of  miracles 
is  given  by  Archbishop  Thom- 
son: "The  miracles  of  the 
Gospel  are  works  done  by  Christ 
in  the  course  of  His  divine 
mission  of  mercy,  which  could 
not  have  proceeded  from  ordinary 


THE  CHURCH  HANDY  DICTIONARY. 


69 


MIR. 

causes  then  in  operation,  and 
therefore  proved  the  presence  of 
a  superhuman  power,  and  which, 
by  their  nature  and  drift,  showed 
that  this  power  was  being  ex- 
erted in  the  direction  of  love 
and  compassion  for  the  salvation 
of  mankind." 

If  the  miraculous  works  of 
Christ  were  disproved  and  done 
away  with,  two  miracles  would 
still  remain  which  are  unassail- 
able, viz.,  the  character  of  Christ, 
and  the  message  of  Christ. 
Therefore  the  question  is  not 
whether  miracles  by  themselves 
are  probable,  but  whether  the 
Lord  from  heaven,  who  lived  on 
this  earth — for  none  could  have 
invented  the  story  of  His  life ; 
who  left  a  message  on  earth — for 
none  could  have  invented  that 
message  ;  added  to  his  utterances 
■certain  marvels  of  love  and  com- 
passion to  draw  men's  eyes 
towards  Him  for  their  good. 
This  may  be  called  the  historic 
consideration  of  miracles ;  the 
scientific  is  briefly  as  follows: — 
We  are  told  that  the  phenomena 
of  nature  are  so  many  links  in  a 
chain  of  causes  and  effects,  and 
to  suppose  that  God  breaks 
through  this  chain,  is  to  make 
God  contradict  Himself.  To 
this  it  may  be  answered  that 
apart  from  any  question  of 
miracles,  there  are  already  flaws 
in  this  chain  of  causation,  or 
rather,  powers  from  without  that 
can  shake  it,  as,  for  instance, 
the  outbreak  of  a  war  rendering 
a  country,  which  should  have 
been  fertile,  barren  and  wasted. 
Holy  Scripture  is  not  responsible 
for  the  phrase,  "  suspension  of 
the  laws  of  nature."  Theologians 
do  not  dogmatise  about  the 
nature  of  miracles,  and  it  would 
be    well    if    science    were    less 


MOR. 

zealous  for  the  inviolability  of 
laws,  the  outside  limits  of  which 
she  cannot  now  ascertain.  Mira- 
cles are  but  a  part  of  the  Gospel, 
and  we  judge  them  by  the  setting 
in  which  they  are  placed.  Those 
who  received  them  at  first  were 
not  made  Christians  by  them. 
(Mark  ix.  23,  24.)  To  us  they 
are  not  even  the  beginning  of 
faith,  for  Christ  was  our  Teacher 
and  Friend  before  our  infant 
minds  could  conceive  what 
miracles  meant.  He,  the  sinless 
Lord,  is  our  first  miracle  ;  His 
teaching  is  our  second  miracle  ; 
and  a  third  may  be  added,  viz., 
the  transforming  power  of  the 
Gospel  in  human  hearts. 

The  reader  is  referred  to  the 
sermon  on  Miracles  in  Archbishop 
Thomson's  "  Life  in  the  Light 
of  God's  Word,"  "The  Reign 
of  Law,"  by  the  Duke  of  Argyll, 
and  Sir  Edmund  Beckett's  "Re- 
view of  Hume  and  Huxley  on 
Miracles." 

MISSION.  A  sending  forth.  The 
power  or  commission  to  preach 
the  Gospel.  Thus  our  blessed 
Lord  gave  His  disciples  and 
their  successors  their  mission, 
when  He  said,  "Go  ye  into  all 
the  world,  and  preach  the 
Gospel  to  every  creature." 

MISSION.  An  effort  to  awaken 
or  increase  spiritual  life  in  a 
Parish  by  means  of  special 
Services  and  Sermons. 

MISSIONARY  SOCIETIES,  see 
Societies. 

MORAVIANS,  or  UNITED 
BRETHREN.  A  sect  generally 
said  to  have  arisen  underNicholas 
Lewis,  a  German  nobleman  of 
the  last  century,  and  thus  called 
because  among  the  first  converts 


7o 


THE   CHURCH    HANDY  DICTIONARY. 


MOR. 

\vere  some  Moravian  families- 
They  themselves  claim  to  have 
sprung  from  the  Greek  Church 
in  the  ninth  century.  Hook 
says,  "  It  is  sometimes  supposed 
that  because  the  Moravians  have 
Bishops  they  are  less  to  be 
blamed  than  other  dissenting 
sects.  But,  to  say  nothing  of 
the  doubt  that  exists  with  res- 
pect to  the  validity  of  their 
orders,  an  Episcopal  Church  may 
be,  as  the  English  Moravians 
and  Romanists  in  this  country 
are,  in  a  state  of  schism.  And 
the  very  fact  that  the  difference 
between  them  and  the  Church 
is  not  great,  if  this  be  so,  makes 
the  sin  of  their  schism,  in  not 
conforming,  yet  greater."  In 
England  the  Moravians  number 
5,000  members,  6,000  scholars, 
and  have  32  chapels  and 
preaching  stations. 

MORMONISTS,  or  LATTER 
DAY  SAINTS.  The  founder 
of  this  sect  was  Joseph  Smith, 
born  in  1805,  of  poor  parents,  in 
the  State  of  Vermont,  U.S.  At 
the  age  of  15  he  declared  himself 
to  have  seen  a  vision  of  "two 
personages,"  who  informed  him 
that  all  existing  Christian  sects 
were  erroneous.  Acording  to 
his  own  account,  this  vision 
was  repeated  three  years  after- 
wards, when  he  was  informed 
that  the  American  Indians  were 
a  remnant  of  the  Israelites,  and 
that  certain  prophetical  writings 
of  the  Jews  were  buried  in  a 
spot  from  which  he  was  destined 
to  rescue  them.  The  absurd  story 
goes  on  to  say  that  Joseph  Smith 
accordingly  found  in  a  stone 
box,  just  covered  with  earth,  in 
Ontario,  the  "Record,"  consist- 
ing of  gold  plates  engraven  with 
"  Reformed  Egyptian  "   charac- 


MOR. 

ters.  Although  discovered  in 
1823,  the  angel  would  not  allow 
Smith  to  remove  them  until 
1827.  Luckily  he  also  discovered 
the  Urim  and  Thummim  in  the 
same  box  with  the  golden  plates, 
and  by  its  aid  he  was  able  to 
translate  a  portion  of  the  revela- 
tion, which,  when  complete, 
composed  a  large  volume.  This 
volume  he  called  the  "  Book  of 
Mormon,"  "Mormon"  meaning, 
as  he  explained,  more  good,  from 
"mor,"  a  contraction  for  more, 
and  "mon,"  the  Egyptian  for 
good.  Mormon,  too,  was  the 
name  of  a  supposed  prophet 
living  in  the  fourth  or  fifth  cen- 
tury. The  golden  plates,  said 
to  have  been  discovered  in  the 
above  extraordinary  manner, 
were  never  publicly  produced, 
but  three  witnesses  were  found 
to  testify  that  they  had  actually 
seen  the  plates,  an  angel  having 
exhibited  them.  These  three 
witnesses  were  the  two  brothers 
and  the  father  of  Smith.  Four 
other  witnesses  of  the  name  of 
Whitmer  also  testified  the  same. 
The  "Book  of  Mormon"  was 
succeeded  by  a  "  Book  of  Doc- 
trine and  Covenants,"  being  a 
collection  of  special  revelations 
made  to  Smith  and  his  associ- 
ates. Followers  soon  began  to 
flock  around  the  new  "  prophet," 
as  Smith  called  himself.  But  at 
the  same  time  much  hostility 
was  shown  to  the  sect.  They 
were  expelled  from  different 
States,  until  at  last  they  settled 
in  Illinois.  An  altercation  be- 
tween the  "Saints"  and  the 
county  resulted  in  the  imprison- 
ment of  Joseph  Smith  and  his 
brother  Hyrum ;  but  in  18.44  ^ 
mob  broke  into  the  prison  and 
the  brothers  were  shot.  Brigham 
Young  succeeded  to  the  post  oi 


THE  CHURCH  HANDY  DICTIONARY. 


71 


MOR. 

' '  prophet . ' '  Fresh  troubles  with 
the  State  caused  another  migra- 
tion of  the  "Saints"  in  1846, 
who,  after  much  suffering,  settled 
in  the  valley  of  the  Great  Salt 
Lake.  There  they  have  pros- 
pered, and  the  settlement  itself, 
by  the  name  of  Utah,  has  been 
admitted  to  the  United  States 
Confederacy.  They  send  mis- 
sionary agents  to  all  parts  of  the 
world  to  make  fresh  converts. 
The  practice  of  polygamy  they 
justify  by  their  doctrine  concern- 
ing "spiritual  wives."  They 
have  published  a  "Creed,"  in 
which  they  profess  their  belief 
in  the  Holy  Trinity,  in  Salvation 
through  Christ,  in  the  necessity 
of  the  Sacraments  and  the  or- 
dinary means  of  grace.  They 
further  believe  that  the  mirac- 
ulous gifts  of  the  Spirit  continue. 
They  believe  in  the  word  of 
God  recorded  in  the  Bible,  and 
in  the  Book  of  Mormon.  They 
look  for  the  restoration  of  the 
Jews,  and  expect  a  millennium. 
They  have  82  congregations  in 
England. 

MORNING  PRAYER  The  con- 
stniction  of  the  Morning  and 
Evening  Services  is  so  similar 
that  they  will  both  be  considered 
under  this  heading.  It  will  be 
noticed  that  the  Services  recog- 
nise distinctly  what  may  be 
called  God's  part  and  man's 
part  in  the  communion  of  wor- 
ship. They  open  by  the  message 
of  God  to  His  people,  calling  for 
penitence  and  promising  for- 
giveness, which  is  met  by  the 
response  of  the  Confession.  Next 
pardon  is  pronounced  in  God's 
Name,  which  naturally  awakens 
in  the  pardoned  soul  the  out- 
burst of  Praise  and  Thanksgiving 
in  the  Lord's  Prayer,  the  Psalms 


MOR. 

and  the  Canticles.  Then  the 
voice  of  God  is  again  heard  in 
the  Lessons,  and  His  revelation 
is  accepted  by  the  response  of 
faith  in  the  Creed.  Lastly,  in 
the  sense  of  His  grace  and  the 
knowledge  of  His  will,  we  turn  to 
Prayer  for  ourselves  and  for 
others,  and  end  with  the  com- 
mendation of  all  to  His  blessing. 

Many  parts  of  the  Morning 
and  Evening  Service  are  con- 
sidered under  their  own  par- 
ticular names,  but  the  history  of 
the  rest  is  given  here. 

The  Introductory  Sentences,  from 
the  Psalms,  the  Prophets,  and 
New  Testament,  are  taken  from 
old  Lent  Services.  The  Exhort- 
ation, 1552,  was  composed 
partly  from  the  preceding  sen- 
tences, and  partly  from  ancient 
forms.  The  Confession,  1552,  is 
derived  from  old  forms. 

The  Absolution,  like  the  previ- 
ous part  of  the  service,  was 
added  in  1552.  In  the  Rubric, 
the  words  "  Remission  of  sins" 
were  added  by  the  Hampton 
Court  Conference  in  1604,  to 
meet  the  objection  that  the 
word  Absolution  was  popish.  In 
1661  the  word  Priest  was  substi- 
tuted for  "  Minister,"  showing 
that  a  deacon  may  not  read  the 
Absolution. 

With  the  Lord's  Prayer  the  old 
Latin  Service  begins.  The 
Rubric  directs  it  to  be  said  with 
an  "  audible  voice,"  because 
formerly  it  was  said  inaudibly, 
to  keep  it  from  the  ears  of  the 
unbaptized.  The  direction  that 
the  people  are  to  say  it  with 
the  Minister  was  added  in  1661. 
The  Versicles  date  from  the  6th 
oentury.  The  answer,  "The 
Lord's  Name  be  praised,"  was 
added  in  1661 .  For  the  Canticles 
and  Creed  see  different  articles. 


72 


THE  CHURCH  HANDY  DICTIONARY. 


MUS. 

The  Salutation,  "  The  Lord  be 
with  you,"  is  apostoHc.  Next 
comes  the  Lesser  Litany.  The 
Versides  following  are  said  by 
the  Priest  "standing  up,"  in 
accordance  with  mediaeval  cus- 
tom. Morning  Prayer  ended 
with  the  Collect  for  Grace  until 
1661,  when  the  five  final  prayers 
were  added.  The  Second  Collect 
dates  from  5th  century,  the 
third  from  6th  century.  The 
prayers  for  the  Queen,  and  for 
the  Clergy  and  People,  stood  in 
the  Liiany  in  1559,  and  the 
Prayer  of  St.  CJirysostom  (John, 
the  Golden  Mouthed)  was  in  the 
Litany  in  1545,  and  dates  from 
the  4th  century.  The  Prayer 
for  the  Royal  Family  was  com- 
posed in  1604. 

MUSIC,  see  Church  Music. 


NAVE.  From  the  Latin  navts,  a 
ship,  because  the  nave,  or  body, 
of  a  church  somewhat  re- 
sembles the  hull  of  a  ship  turned 
upside  down.  The  nave  formerly 
was  always  separated  from  the 
chancel  (which  see)  by  a  screen. 

NICENE    CREED,  tee  Creed. 

NON-CONFORMISTS.  The  name 
now  given  to  all  those  who  do 
not  conform  to  the  practice  of 
the  Established  Church.  Origin- 
ally, however,  it  was  restricted 
to  the  Puritan  section  mthin  the 
Church,  dissidents  from  the 
Church  being  called  Separatists, 
which  is  still  their  correct  title. 
In  Elizabeth's  reign  many  of  the 
clergy  refused  to  conform  to  the 
Act  of  Uniformity  ;  the  use  of 
the  surplice,  and  many  things  in 
the  Book  of  Common  Prayer, 


OCT. 

being  objectionable  to  them. 
The  Non-Conformists  afterwards 
assumed  the  name  of  Puritan, 
which  had  previously  been  used 
of  a  heresy  of  the  3rd  century. 
They  formally  separated  from 
the  Church  in  1 572 .  (See  Puritan . ) 

NORTH  SIDE,  see  Eastward 
Position. 

NUNC  DIMITTIS,  or  the  SONG 
OF  SIMEON.  (Luke  ii.  29.) 
The  sweetest  and  most  solemn 
of  all  the  Canticles — the  thanks- 
giving of  the  aged  saint  for  the 
sight  of  the  Saviour.  It  is  appro- 
priately sung  by  us  after  the  reve- 
lation of  Christ  in  the  Lessons 
for  the  day.  It  is,  and  has  been, 
used  by  the  whole  Catholic 
Church  from  the  earliest  times. 


OBLATION.  An  offering  to  God. 
In  the  Office  for  the  Holy  Com- 
munion we  pray  God  to  "accept 
our  alms  and  oblations.''  The 
word  oblations  was  added  to  this 
prayer  at  the  same  time  that  the 
rubric  which  directs  the  priest  to 
"place  upon  the  table  so  much 
bread  and  wine  as  he  shall  think 
sufficient,"  was  inserted,  1662. 
From  this,  many  —  Wheatly, 
Palmer,  Bishop  Patrick,  &c. — 
conclude  that  the  oblation  consists 
in  the  offering  of  the  bread  and 
wine.  Others  would  consider  it 
merely  synonymous  with  ' '  alms.' ' 

OCTAVE.      The    octave    is    the 

eighth  day  after  any  principal 
festival  of  the  Church.  In  ancient 
times  it  was  customary  to  observe 
these  days  with  much  devotion, 
including  the  whole  period  also 
from  the  festival  to  the  octave. 
In  our  Prayer  Book  we  observe 


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73 


(EC. 

the  octaves  of  Christmas,  Easter, 
Ascension,  and  Whit-Sunday,  by 
using  the  special  preface  ap- 
pointed in  the  Communion  Ser- 
vice at  every  celebration  during 
the  octave.  The  Whit-Sunday 
preface,  however,  is  only  used 
six  days,  because  Trinity  Sunday 
falls  on  the  octave. 

CECUMENICAL.  (Belonging  to 
the  whole  inhabited  world.)  A 
term  applied  to  General  Councils 
of  the  Church,  to  distinguish 
them  from  councils  of  less  im- 
portance. It  is  also  a  title  of 
the  Patriarch  of  Constantinople. 

OFFERTORY.  In  an  ecclesi- 
astical sense,  the  anthem  said 
or  sung  while  the  offerings  are 
being  made  ;  it  is  now  frequently 
used  to  denote  the  alms  col- 
lected. Oblations  in  money  or 
kind  have  always  been  made 
from  apostolic  times  (i  Cor.  xvi. 
2).  Out  of  these  offerings  in  kind 
were  taken  the  bread  and  wine 
used  in  the  celebration  of  the 
Holy  Communion.  (See  Alms, 
Communion.) 

ORDERS,  HOLY.  Three  Orders 
have  always  been  recognised  in 
the  Church  of  Christ — Bishops, 
Priests,  and  Deacons.  The 
preface  to  the  Ordinal  in  our 
Prayer  Book  affirms  this  very 
strongly.  To  these  were  added, 
but  on  a  distinctly  different 
footing,  what  are  called  the 
Minor  Orders — Sub-Deacon,  Aco- 
lyte, Exorcist,  Singer,  Reader, 
Door-keeper;  these  are  of  merely 
ecclesiastical  institution,  and  are 
not  generally  retained  in  the 
Church  of  England,  although 
the  office  of  Reader  may  be  said 
to  be  in  part  revived,  and  the 
revival  of  Sub-Deacon  is  recom- 


ORD. 

mended.  The  Church  of  Rome 
has  seven  Orders.  Articles  xxiii., 
xxxvi.  and  xxxvii.,  as  well  as  the 
preface  referred  to  above,  should 
be  carefully  read  on  this  matter. 
(See  also  Apostolical  Succession 
and  Ordinal.) 

Bishop.  From  a  Greek  word 
{episcopos)m.e2iVimg  an"  Overseer. ' ' 
It  is  the  title  nowgiven  to  the  high- 
est Order  in  the  Christian  Minis- 
try, to  which  appertains  the  func- 
tion of  ordination.  Of  this  Order 
were  Titus  and  Timothy,  the 
one  being  Bishop  of  Crete,  the 
other  Bishop  of  Ephesus.  In  the 
English  Church  a  Bishop  must 
not  be  less  than  30  years  old,  a 
Priest  24,  and  a  Deacon  23,  un- 
less dispensed  by  a  faculty  from 
the  Archbishop  of  Canterbury. 

Priest.  The  second  Order  in 
the  Christian  Ministry.  The 
word  is  a  corruption  of  Presbyter 
(which  see).  In  common  with 
I3ishops,  Priests  have  the  power 
to  absolve,  to  consecrate,  and  to 
bless,  but  not  to  ordain.  The 
difference  between  a  Priest  and 
a  Deacon  is  far  greater  than 
that  between  a  Deacon  and  a 
layman. 

Deacon.  The  lowest  Order  in 
the  English  Church.  The  word 
is  derived  from  the  Greek,  and 
means  a  minister.  He  is  the 
assistant  of  the  Priest,  and  may 
only  perform  certain  spiritual 
duties — e.g.,  the  rubrics  of  our 
Prayer  Book  direct  certain  parts 
of  the  Service  to  be  taken  by  the 
"  Priest,"  while  the  rest  is  left  to 
the  "  Minister,"  Priest  or  Deacon 
as  he  may  happen  to  be,  unless 
from  the  nature  of  the  office,  we 
know  that  the  term  "  Minister" 
refers  only  to  "  Priest."  (See 
Minister.) 


74 


THE   CHURCH    HANDY   DICTIONARY. 


ORD. 

ORDERS,  QUALIFICATIONS 
FOR.  Although  the  preface  to 
the  Ordinal  and  Canon  39  lay 
down  generally  what  is  nec- 
essary from  Candidates  for 
Holy  Orders,  yet  any  one  in- 
tending to  be  ordained  had 
better  write  to  the  Secretary  of 
the  Bishop  into  whose  diocese 
he  thinks  of  going  for  further 
particulars  as  to  the  subjects 
for  examination,  &c.  The  papers 
generally  necessary  for  Deacon's 
orders  are  the  following — (i) 
Certificate  of  Baptism,  or  a  de- 
claration by  some  competent 
witness  that  the  candidate  has 
completed  his  23rd  year  and 
has  been  baptized.  (2)  Grad- 
uates of  Cambridge  must  have 
passed  either  the  Special  Theo- 
logical, or  the  Preliminary  Ex- 
amination for  Holy  Orders; 
Graduates  of  Oxford  must  pro- 
duce Certificates  that  they  have 
attended  two  courses  of  Lec- 
tures by  Divinity  Professors. 
Durham  men  must  be  either 
B.A.  or  L.Th.  Dublin  men 
must  be  B.A.,  and  hold  also 
the  Divinity  Testimonial.  (3) 
College  Testimonials.  (4)  The 
"Si  quis,"  a  notice  read  in  the 
Church  of  the  place  where  the 
candidate  resides,  to  give  oppor- 
tunity for  raising  objections, 
something  like  the  asking  of 
Banns.  (5)  Letters  Testimonial 
for  three  years,  or  for  the  time 
elapsed  since  the  Candidate  left 
College.  This  Testimonial  must 
be  subscribed  by  three  beneficed 
clergymen.  (6)  A  Title,  or  nomi- 
nation to  a  Curacy.  For  Priest's 
Orders,  the  Candidate  requires 
4,  5,  and  6,  as  above.  When  a 
Candidate  is  accepted  by  the 
Bishop,  he  has  then  to  pass  an 
Examination,  which  slightly 
differs  in  the  various  dioceses, 


ORD. 

but  generally  comprehends  the 
following  subjects,  viz. — The 
Bible ;  the  New  Testament  in 
Greek,  and  a  minute  acquaint- 
ance with  some  specified  portion 
of  it ;  The  Prayer-Book ;  The 
39  Articles  ;  Church  History  ; 
Latin ;  some  theological  au- 
thors, such  as  Pearson,  Hooker, 
Butler,  Paley,  &c.  ;  a  Hebrew 
Paper  is  set  for  those  who  care 
to  take  up  Hebrew. 

ORDINAL.  ' '  The  form  and  man- 
ner of  making,  ordaining,  and 
consecrating  Bishops,  Priests, 
and  Deacons."  Various  forms 
of  Service  for  Ordination  have 
existed  from  the  earliest  times. 
Although  differing  in  many 
ways,  each  kept  the  essentials 
of  Ordination,  viz.,  Imposition 
of  hands,  with  Prayer  and  Bene- 
diction, as  used  by  the  Apostles 
themselves.  The  first  Reformed 
Service  was  taken  as  usual  partly 
from  the  ancient  ordinals  in  use. 
It  was  revised  in  1552,  and  again 
in  1662,  when  some  changes, 
tending  to  greater  solemnity, 
were  introduced. 

The  Preface  insists  upon  the 
necessity  of  Episcopal  Ordina- 
tion. It  determines  the  age  at 
which  men  may  be  ordained, 
viz..  Deacon  at  23,  Priest  at  24, 
Bishop  at  30,  and  speaks  of  the 
qualifications  of  candidates  for 
the  ministry.  Canon  34  of  1604 
mentions  further  qualifications 
necessary  (see  Orders,  Qualifica- 
tions for).  The  times  for  Ordi- 
nation appointed  by  the  Canon 
are,  of  course,  the  four  Ember 
Seasons,  which  have  been  so  set 
apart  from  the  5th  century. 

The  Form  and  Manner  of  making 
of  Deacons.  After  Morning 
Prayer,  including  the   Sermon, 


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75 


ORD, 

is  ended,  the  Candidates  for 
Deacon's  Orders,  dressed  either 
in  surplice  or  gown,  are  pre- 
sented by  the  Archdeacon  to  the 
Bishop,  who  is  sitting  in  his 
chair  in  the  Sanctuary.  The 
Bishop's  address  to  the  people 
is  of  much  the  same  nature  as 
the  Si  quis  already  read.  The 
Litany  is  made  specially  appro- 
priate by  the  insertion  of  the 
suffrage,  "  That  it  may  please 
Thee  to  bless  these  Thy  ser- 
vants, now  to  be  admitted  to  the 
Order  of  Deacons  (or  Priests), 
and  to  pour  Thy  grace  upon 
them  ;  that  they  may  duly  exe- 
cute their  office,  to  the  edifying 
of  Thy  Church,  and  the  glory 
of  Thy  Holy  Name."  Then 
follows  a  special  Collect  and 
Epistle.  Before  the  Gospel  the 
Bishop  proceeds  with  the  Ordi- 
nation Service.  Until  1865  the 
Oath  of  the  Queen's  Supremacy 
was  administered  here,  but  now 
it  is  taken  before  the  Service. 
Sitting  in  his  chair,  the  Bishop 
puts  certain  searching  questions 
to  those  he  is  about  to  ordain. 
The  first  is  of  the  "  Inward  Call" 
of  the  Holy  Ghost.  This  per- 
haps is  sometimes  misunder- 
stood, but  several  high  authori- 
ties unite  with  Calvin  in  ex- 
plaining it  to  be  "the  good 
testimony  of  our  own  heart, 
that  we  have  taken  this  office 
neither  from  ambition,  covet- 
ousness,  nor  any  evil  design, 
but  out  of  a  true  fear  of  God, 
and  a  desire  to  edify  the  Church. 
(See  Call  to  the  Mmistry.)  The 
next  question  is  of  the  "Outward 
Call,"  and  implies  a  willingness 
to  accept  all  the  regulations 
under  which  the  Ministry  is  to  be 
exercised  in  the  Church  of  Eng- 
land. The  third  and  fourth 
questions  demand  a  belief  in  the 


ORD. 

Bible,  and  a  desire  to  read  (and 
perhaps  expound  it)  in  the 
Church. 

The  next  question  explains 
the  duties  of  the  Diaconate,  and 
marks  very  distinctly  the  great 
difference  between  that  Order 
and  the  Priesthood.  The  answer 
expresses  the  candidate's  inten- 
tion to  be  faithful  in  the  public 
ministration  of  his  office,  and 
the  answer  to  the  next  question 
his  desire  to  be  an  example  in 
his  private  life.  The  last  ques- 
tion concerns  canonical  obedi- 
ence. Next  follows  the  Ordina- 
tion itself,  which  is  notable  for 
its  extreme  simplicity  in  com- 
parison with  the  great  solemnity 
of  the  Ordination  of  Priests. 
The  Gospel  is  usually  read  by 
the  Deacon  who  passes  first  in 
the  Examination. 

The  Communion  Service  is 
then  proceeded  with,  one  final 
prayer  being  added  in  behalf  of 
those  who  have  just  become 
Deacons  in  the  Church. 

The  Form  and  Manner  of  OrdeV" 
ing  of  Priests.  The  ground-plan 
of  this  Service  is  the  same  as 
that  of  the  preceding.  The 
Deacons  are  ordained  before  the 
Gospel,  the  Priests  after.  The 
Bishop's  exhortation  before 
putting  the  question  brings  out 
in  a  striking  manner  a  picture 
of  the  whole  pastoral  duty  and 
life.  The  first  question  dwells 
on  the  outward  call  to  the  Priest- 
hood ;  the  second,  third,  and 
fourth,  on  the  rule  of  faith  and 
practice ;  the  fifth  and  sixth  on 
the  individual  life;  the  seventh 
and  eighth  on  the  sicbmission  to 
order  and  peace.  Then  follows  a 
call  to  the  congregation  present 
to  engage  in  silent  prayer  on  behalf 
of  those  about  to  be  ordained  to 
the  Priesthood.  After  which  the 


75 


THE   CHURCH    HANDY   DICTIONARY. 


ORD. 

hymn  Veni  Creator  is  sung,  as  it 
always  has  been  sung  since  the 
nth  century  on  this  occasion; 
and  after  another  prayer  the 
special  act  of  Ordination  is  pro- 
ceeded with.  It  is  to  be  noticed 
that  Priests  present  are  to  join 
with  the  Bishop  in  the  laying  on 
of  hands  in  obedience  to  i  Tim. 
iv.  14.  The  Charge  given  in  this 
Ordination  is  threefold,  (a)  The 
Dispensation  of  the  Word ;  (bj 
The  Dispensation  of  the  Sacra- 
ments ;  (c)  the  "Power  and 
Commandment"  of  Absolution, 
John  XX.  23,  and  compare  Matt, 
xvi.  19;  xviii.  18.  The  Service 
of  the  Holy  Communion  is  then 
proceeded  with,  the  final  collect 
being  a  twofold  prayer  for  the 
newly-ordained  and  for  the  peo- 
ple. The  concluding  rubric  is  a 
direction  for  the  order  of  the 
Service  if  Priests  and  Deacons 
are  to  be  ordained  on  the  same 
occasion. 

The  form  of  Ordaining  and  Con- 
secrating of  an  Archbishop  or 
Bishop.  This  form  of  Service 
differs  from  the  other  services 
in  beginning  with  the  Commun- 
ion Service,  placing  the  Ser- 
mon in  its  usual  place  in  that 
Service,  and  then  inserting  the 
Litany  after  the  Gospel  and  be- 
fore the  Consecration.  The 
Service  is  to  be  conducted  by 
the  Archbishop,  or  some  Bishop 
appointed  by  him.  The  presence 
of  other  Bishops  is  implied 
throughout,  according  to  the  old 
rule,  which  prescribed,  as  a 
matter  of  church  order,  though 
not  of  absolute  necessity,  that 
three  Bishops  at  least  should 
concur  in  the  Consecration.  The 
Candidate,  vested  in  a  Rochet, 
is  presented  by  two  Bishops,  in 
accordance  with  a  custoin  of 
great  antiquity.     The   Queen's 


ORN. 

mandate  is  then  read,  and 
the  oath  of  canonical  obe- 
dience taken.  The  Litany 
contains  a  special  suffrage  and 
prayer.  The  questions  which 
follow  are  substantially  the  same 
as  in  the  Ordination  of  Priests; 
except  that  [a]  in  the  sixth  the 
duty  of  enforcing  discipline  is 
insisted  upon ;  and(&)the  seventh 
requires  a  promise  to  be  faithful 
in  ordaining  others  ;  and  [c)  the 
eighth  lays  stress  on  the  duty 
of  gentleness  and  charity.  After 
this  the  Bishop  elect  is  to  put  on 
the  rest  of  the  episcopal  habit. 
The  form  of  consecration  itself 
corresponds  to  the  Ordination 
of  Priests,  save  that  in  place  of 
conferring  the  power  of  absolu- 
tion, we  have  St.  Paul's  ex- 
hortation to  Timothy  (2  Tim.  i. 
6,  7),  to  stir  up  the  gift  of  Con- 
secration in  "power,  love,  and 
soberness."  The  charge  at  the 
delivery  of  the  Bible  takes  the 
form  of  an  earnest  exhortation. 
The  Holy  Communion  is  then 
proceeded  with. 

ORDINARY.  Where  used  in  the 
Prayer  Book  this  word  almost 
always  means  the  Bishop  of  the 
Diocese.  The  word  properly 
signifies  any  judge  authorized  to 
take  cognizance  of  causes  in  hi? 
own  proper  right. 

ORGAN,  see  Church  Music. 

ORIGINAL  SIN,  see  Sin. 

ORNAMENTS  OF  THE 
CHURCH,  and  MINISTERS 
THEREOF.  This  Rubric  is 
well  known  as  the  "  Ornaments 
Rubric."  It  will  be  considered 
under  two  heads,  (ij  the  Vest- 
ments of  the  Minister,  (2)  the 
Ornaments  of  the  Church. 


THE  CHURCH  HANDY  DICTIONARY. 


7> 


ORN. 

(i.)  This  Rubric  had  no  exist- 
ence in  1549;  but  a  direction  in 
the  Communion  Service  says 
that  the  Priest  is  to  wear  "  a 
white  albe  plain,  with  a  Vest- 
ment or  Cope, ' '  and  the  assisting 
Priests  or  Deacons,  "  Albes 
with  tunicles,"  or  Dalmatics. 
At  other  Services  in  Parish 
Churches  the  ministers  were  to 
use  a  surplice  and,  in  Cathedrals 
and  Colleges,  the  hood  of  their 
degree.  At  a  celebration  a  Bishop 
was  to  wear  a  Surplice  or  Albe, 
and  a  Cope  or  Vestment.  In 
1552  the  Ornaments  Rubric  ran 
thus: — "The  Minister,  at  the 
time  of  the  Communion,  and  at 
all  other  times  of  his  ministra- 
tion, shall  use  neither  Albe, 
Vestment,  nor  Cope  ;  but,  being 
Archbishop  or  Bishop,  he  shall 
have  and  wear  a  Rochet,  and 
being  Priest  or  Deacon, a  Surplice 
only."  In  1559  this  Rubric  was 
altered  thus: — "The  Minister 
....  shall  use  such  ornaments 
in  the  Church  as  were  in  use  by 
authority  of  Parliament  in  the 
second  year  of  Edward  VI., 
according  to  the  Act  of  Parlia- 
ment set  forth  in  the  beginning 
cf  this  book.  This  Act  spoke  of 
authorizing  the  Queen  to  ordain 
other  ceremonies ;  but  whether 
she  did  so  or  not,  according  to 
this  Act,  has  been  a  matter  of 
controversy.  But  in  the  "ad- 
vertisements "  of  Archbishop 
Parker  (1566),  no  other  vestment 
than  the  Cope  and  Surplice  is 
named.  In  1662  the  Rubric  was 
altered  into  its  present  form. 

As  a  matter  of  history,  it  seems 
unquestionable  that,  with  a  few 
exceptions,  all  vestments  except 
the  Surplice  and  Hood  in  Parish 
Churches,  and  Copes  in  some 
Cathedrals,  were  disused  after 
1564.     Within  the  last  25  years, 


PAN. 

the  use  of  the  old  vestments 
ordered  in  the  first  Prayer  Book, 
and  authorized  by  Parliament, 
has  been  revived  on  the  authority 
of  the  Rubric  of  1662.  The 
Privy  Council,  however,  has, 
rightly  or  wrongly,  pronounced 
against  the  legality  of  the 
revival  of  the  vestments  named 
in  the  Rubric.  (See  Vestments.) 
(2.)  The  ornaments  of  the 
Church  are  discussed  under  the 
headings  of  Altar,  Altar  Lights, 
&c.  In  Canons  80  to  84  among 
the  things  pertaining  to  the 
Church  are  enumerated  (i)  a 
great  Bible  and  Prayer  Book, 
(2)  a  Font  of  stone,  (3)  a  "decent 
Communion  Table  covered  in 
time  of  Divine  Service  with  a 
carpet  of  silk  or  other  decent 
stuff,"  (4)  the  "  Ten  Command- 
ments to  be  set  up  "  and  "  other 
chosen  sentences  written,"  (5) 
a  Pulpit,  (6)  an  Alms  Chest 

ORTHODOX.  Sound  in  doctrine 
according  to  the  consentient 
testimony  of  Scripture  and  the 
Church.  The  opposite  is  hetero- 
dox. 


PALM  SUNDAY.  The  Sunday 
next  before  Easter,  so  called  from 
palm  branches  being  strewed 
on  the  road  by  the  multitude, 
when  our  Saviour  made  His  tri- 
umphal entry  into  Jerusalem. 

PANTHEISM.  From  two  Greek 
words  meaning  "all  "and  "God." 
It  is  a  subtle  kind  of  Atheism^ 
which  makes  God  and  the  uni- 
verse the  same,  and  so  denies 
the  existence  and  sovereignty  of 
any  God  over  the  universe. 
What  may  be  called  Natural 
Religion  partakes  largely  of 
Pantheism. 


78 


THE  CHURCH  HANDY  DICTIONARY. 


PAP. 

PAPISTS.  Roman  Catholics.  The 
term  is  derived  from  Papa,  a 
title  restricted  in  the  West  to 
the  Pope.  In  the  Greek  Church 
it  is  the  title  of  all  parish  priests. 

PARABLE.  In  the  New  Testa- 
ment a  figurative  discourse,  or  a 
story  with  a  typical  meaning. 
In  the  Old  Testament  it  some- 
times signifies  a  mere  discourse, 
as  Job's  parable,  Job  xxvi — xxxi. 
inclusive.  The  Parable,  in  the 
New  Testament  sense,  was  and 
is  a  common  mode  of  expression 
in  the  East. 

PARISH.  ' '  That  circuit  of  ground 
which  is  committed  to  the  charge 
of  one  parson  or  vicar,  or  other 
minister."  Some  think  England 
was  dividedinto  parishes  by  Arch- 
bishop Honorius,  about  the  year 
630.  There  are  instances  of  Parish 
Churches  in  England  as  early  as 
the  year  700.  The  cause  of  the 
great  difference  in  the  extent  of 
different  parishes  is  explained 
by  the  fact  that  churches  were 
most  of  them  built  by  lords  of 
the  manor  for  their  tenants,  and 
so  the  parish  was  the  size  of  the 
lord's  manor.  In  1520  the  num- 
ber of  Parish  Churches  was 
between  9,500  and  10,000.  There 
are  now  about  13,500  Benefices ; 
and  many  more  District  and 
Mission  Churches,  and  Chapels 
of  Ease. 

PARSON.  The  Rector  or  Incum- 
bent of  a  Parish,  when  the  in- 
come of  the  living  is  derived 
from  land.  It  represents  two 
Latin  words, 'Persona  Ecclesiae,' 
the  ecclesiastical  person  of  a 
place. 

PASSING  BELL.  A  bell  tolled 
now  after  the  death  of  a  person. 


PEN. 

The  67th  canon  orders  "When 
any  one  is  passing  out  of  this  life, 
a  bell  shall  be  tolled,  and  their 
minister  shall  not  then  be  slack 
to  do  his  last  duty.".  Thus  the 
beautiful  idea  of  calling  for  the 
prayers  of  the  Church,  by  the 
tolling  of  a  bell,  for  the  dying 
person  is  altogether  lost  sight  of 
by  our  modern  custom.  1 

PASSION  WEEK,  see  HolyWcelj. 

PASTOR.  Literally,  a  shepherd: 
hence  one  who  shepherds  souls. 

PASTORAL  STAFF.  A  Staff 
shaped  like  a  crook,  which  a 
Bishop  shall  either  bear  "  in  his 
hand"  or  else  have  "borne  or 
holden  by  his  chaplain."  This 
is  the  direction  of  a  rubi"ic  in 
the  Prayer  Book  of  1549,  and 
which  is  still  the  law  of  the 
Church  according  to  the  present 
Ornaments  Rubric. 

PATEN,  see  Altar  Vesaels. 

PATRON.  The  person  who  has 
a  right  to  present  to  a  benefice. 

PAUL  (St.),  THE  CONVER. 
SION  OF,  January  25.  The 
festival  of  St.  Paul  is  not,  as 
usual,  of  the  day  of  his  martyr- 
dom, but  of  his  miraculous  con- 
version, and  it  is  upon  this, 
rather  than  on  his  wonderful 
character  and  work,  that  the 
services  lay  stress. 

PECULIARS.  Parishes  exempt 
from  the  jurisdiction  of  the 
Bishop  of  the  Diocese  in  which 
they  lie.  They  were  for  the 
most  part  abolished  in  the  reign 
of  William  IV. 

PENANCE.      In    the    law    of 


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79 


PEN. 

England  penance  is  an  open 
ecclesiastical  punishment  for 
sin.  This  discipline  of  the 
Church  has  fallen  into  disuse,  a 
fact  deplored  in  the  opening 
exhortation  of  the  Commination 
Service.  Absolution  after  penance 
has  been  exalted  into  a  Sacra- 
ment in  the  Church  of  Rome. 

PENITENTIAL  PSALMS. 
Seven  psalms,  from  their  internal 
character,  are  thus  called,  viz., 
6,32,38,51,102,130,143.  These 
are  appointed  to  be  read  on  Ash- 
Wednesday. 

PENTECOST.  A  solemn  festival 
of  the  Jews,  so  called  because  it 
is  celebrated  Jifty  days  after  the 
Passover.  It  corresponds  to  the 
Christian  Whitsuntide,  which  is 
sometimes  called  by  the  same 
name. 

PERPETUAL  CURATE.  The 
incumbent  of  a  church,  chapel, 
or  district,  within  the  boundaries 
of  a  rectory  or  vicarage.  His 
position  is  in  every  respect  that 
of  a  Vicar. 

PESSIMISM.  A  philosophy  which 
acknowledges  the  evils  that  are 
in  the  world,  but  instead  of  look- 
ing for  a  "  new  heaven  and  a  new 
earth  "  it  looks  for  release  in  un- 
consciousness. It  is  the  religion 
of  doubt,  and  hopelessness,  and 
despair.  It  makes  the  worst  of 
everything. 

PETER'S  (St.)  DAY.  June  29. 
This  festival,  originally  a  festival 
of  both  St.  Peter  and  St.  Paul, 
on  the  traditional  anniversary 
of  their  common  martyrdom,  is 
of  great  antiquity,  certainly 
known  from  the  4th  century,  and 
kept  both  in  the  East  and  West 


PIS. 

on  this  day.  The  institution  of 
the  festival  of  the  Conversion  of 
St.  Paul  has  now  transferred  the 
commemoration  of  that  Apostle 
to  another  day,  January  25tb 

PEWS.  Enclosed  seats  in  churches. 
They  did  not  come  into  use  until 
the  middle  of  the  17th  century, 
and  almost  belong  to  the  past 
now.  But  long  before  pews  there 
were  appropriated  seats.  The 
first  mention  of  a  "reading  pew," 
or  desk,  in  the  body  of  the 
church,  for  the  minister,  is  in 
1596 :  previous  to  that  time  his 
place  was  in  the  chancel. 

PHILIP  (St.)  AND  St.  JAMES'S 
DAY.  May  i.  There  seems  to 
be  no  adequate  reason  for  the 
coupling  together  of  these  two 
Apostles.  In  the  Greek  Church 
their  festivals  are  observed  separ- 
ately. Of  St.  Philip  we  have 
notices  only  in  St.  John,  and 
early  tradition  speaks  of  his 
preaching  in  Pamphylia.  Of  St. 
James  the  Apostle,  the  son  of 
Alphaeus,  sometimes  supposed  to 
be  the  same  as  "James  the  Less," 
or  the  Little,  of  Mark  xv.  40,  w^e 
know  nothing  except  his  name 
in  the  Apostolic  catalogue.  In 
the  Epistle  for  this  day  he  is 
identified  with  James,  the  brother 
of  the  Lord,  surnamed  the  Just, 
and  author  of  the  Epistle  bear- 
ing his  name.  But  this  identi- 
fication is  very  uncertain. 

PISCINA.  A  drain  for  water, 
usually  accompanied  with  deco- 
rative features,  near  the  altar  on 
the  south  side.  It  was  formerly 
used  to  pour  away  the  water  in 
which  any  sacred  vessel  had 
been  washed.  In  many  churches 
the  Piscina  is  the  only  remaining 
trace  of  where  an  altar  has  been. 


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PLY. 

PLYMOUTH  BRETHREN.  The 

name  is  a  misnomer.  They 
call  themselves  merely  "Breth- 
ren," and  instead  of  originating 
in  Plymouth,  their  principal 
source  was  near  Dublin.  They 
date  from  1S27,  and  their  exist- 
ence is  a  protest  against  all  sect- 
arianism, they  holding  that 
there  should  be  a  visible  unity 
among  Christians.  They  decline 
to  be  looked  upon  as  one  of  the 
many  sects  into  which  Chris- 
tianity is  divided,  and  refuse  to 
be  identified  with  any. 

They  hold  in  great  esteem  the 
primitive  constitution  of  the 
Church,  and  trust  largely  to  the 
power  of  prayer  for  the  supply 
of  their  temporal  necessities. 
They  have  no  recognised  minis- 
try, but  any  one  believing  himself 
to  be  inspired  of  the  Spirit  may 
address  their  meetings. 

POLITY,      ECCLESIASTICAL. 

The  constitution  and  govern- 
ment of  the  Christian  Church, 
considered  as  a  society.  The 
great  book  on  this  subject  is 
Hooker's  immortal  work. 

POPE.  From  Papa,  Father,  a 
title  anciently  given  to  all 
Christian  Bishops  ;  but  at  the 
end  of  the  nth  century  it  was 
assumed  exclusively  by  Gregory 
VII.,  Bishop  of  Rome,  whose 
successors'  peculiar  title  it  has 
ever  since  continued.  (See 
Papists.)  There  are  but  few  in- 
stances of  the  exercise  of  the 
papal  power  in  England  before 
the  Norman  Conquest,  nor  has 
the  Church  of  England  ever 
wholly  submitted  to  papal  rule. 
(See  Church  of  England.) 

POSITIVISM,  nee  Comtism. 


PRE. 
PRAYER-BOOK,  see  Liturgy. 

PREACHING.  Proclaiming  the 
truths  of  religion.  The  term  is 
not  necessarily  to  be  limited  to 
what  are  called  sermons,  as  we 
see  by  Acts  xv.  21,  "  Moses  of 
old  time  hath  in  every  city  them 
that  preach  him,  being  read  in 
the  synagogues  every  Sabbath 
day."  Hooker,  in  his  fifth  book, 
cleverly  argues  against  the  ex- 
altation of  sermons  as  being  the 
means  of  grace  to  the  detriment 
of  other  parts  of  public  worship, 
a  custom  prevalent  in  his  time 
among  the  Puritans,  and  now 
among  most  of  the  dissenting 
sects. 

PREBENDARY.  A  clergyman 
attached  to  a  Cathedral  Church, 
who  anciently  enjoyed  a  prebend, 
or  stipend,  arising  from  some 
part  of  the  Cathedral  property, 
in  return  for  his  officiating  at 
stated  times  in  the  Cathedral. 
The  appointment  is  now  often 
honorary.     (See  Canon.) 

PRECENTOR.  The  leader  of  a 
choir.  In  almost  all  Cathedrals 
of  old  foundation  in  England, 
and  very  generally  on  the  Con- 
tinent, the  precentor  was  the 
first  dignitary  in  the  chapter, 
ranking  next  to  the  dean.  He 
superintended  the  choral  ser- 
vice and  the  choristers.  In  all 
new  foundations  the  precentor 
is  a  minor  canon,  holding  a 
rank  totally  different  from,  and 
inferior  to  that  of  his  namesake 
of  the  older  foundation.  (See 
Minor  Canon.) 

PREDESTINATION,  see  Elec- 
tion. The  17th  Article  treats 
of  Predestination,  but  in  such  a 
way  as  to  make  it  very  difficult 


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8i 


PRE. 

to  comprehend  what  it  teaches 
with  regard  to  this  most  contro- 
verted subject.  It  seems  design- 
edly drawn  up,  in  guarded  and 
general  terms,  on  purpose  to 
embrace  all  persons  of  tolerably- 
moderate  views.  (See  Arminian- 
ism,  Calvinism,  Antinomianism.) 

PRELATE.  Generally  a  Bishop, 
but  strictly  an  ecclesiastic  having 
jurisdiction  over  other  ecclesi- 
astics. 

PRESBYTER.  A  Greek  word 
signifying  an  Elder.  In  the 
Christian  Church  a  presbyter  or 
elder  is  one  who  is  ordained  to  a 
certain  office,  and  authorized  by 
his  quality,  not  his  age,  to  dis- 
charge the  several  duties  of  that 
office  and  station  in  which  he  is 
placed.  In  this  large  and  ex- 
tended sense, Bishops  were  some- 
times called  presbyters  in  the 
New  Testament,  for  the  apostles 
themselves  did  not  refuse  the 
title.  Priests  are  in  an  ordinary 
sense  the  presbyters  of  the 
Church,  and  in  the  Scotch  Lit- 
urgy, compiled  in  the  reign  of 
Charles  I,  the  word  presbyter  is 
substituted  for  that  of  priest. 
(See  Orders.) 

PRESBYTERIANS.  A  Protes- 
tant sect  which  maintains  that 
there  is  no  order  in  the  Church 
superior  to  presbyters,  and  on 
that  account  has  separated  from 
the  Catholic  Church.  This  sect 
is  established  by  law  in  Scot- 
land, where  there  nevertheless 
exists  a  national  branch  of  the 
Catholic  Church,  under  canon- 
ical Bishops.  Of  course  the 
establishment  or  disestablish- 
ment of  a  sect  in  no  way  alters 
its  position  as  being,  or  not  be- 
ing,  a  branch  of  the  Catholic 


PRO. 

Church.  From  time  to  time 
considerable  secessions  have 
occurred  in  Scotland  from  the 
Established  Church,  the  princi- 
pal being  the  ' '  United  Presbyterian 
Church,''  and  the  "Free  Church  of 
Scotland."  English  Presbyterians 
are  not  to  be  confounded  with 
Scotch  Presbyterians, the  former 
being  the  main  supporters  of 
Socinianism  and  Rationalism  in 
this  country. 

The  "Presbyterian  Church  of 
England"  has  lo  presbyteries, 
275  congregations,  56,099  com- 
municants. 

PRESENCE,  REAL,  see  Commu. 
nion,  Holy,  part  iv.  The  Hom- 
ily on  the  Sacrament  asserts, 
"  Thus  much  we  must  be  sure  to 
hold,  that  in  the  Supper  of  the 
Lord  there  is  no  vain  ceremony 
or  bare  sign,  no  untrue  figure  of  a, 
thing  absent ;  but  the  communion 
of  the  body  and  blood  of  our 
Lord  in  a  marvellous  incorpora- 
tion, which,  by  the  operation  of 
the  Holy  Ghost,  is,  through 
faith,  wrought  in  the  souls  of  the 
faithful." 

PRESENTATION.  The  off'ering 
of  a  clerk  to  the  Bishop  by  the 
patron  of  a  benefice,  for  institu- 
tion. 

PRIEST,  se«  Presbyter,  &  Orders, 
Holy. 

PRIMATE.  A  "  Primate"  is  the 
highest  in  rank  in  a  National 
Church.  The  Archbishop  of 
Canterbury  is  Primate  of  all 
England,  but  is  without  power 
in  the  province  of  York.  The 
Archbishop  of  York  is  Primate 
of  England. 

PROCESSION  OF  THE  HOLY 
GHOST.    The  doctrine  that  the 


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PRO. 

Holy  Ghost  proceeds  from  the 
Father  and  the  Son.  It  is  an 
incomprehensible  mystery,  and 
in  thinking  of  it  we  shall  do  well 
to  remember  the  words  of  Greg- 
ory Nazianzen  to  an  objector ; 
"Do  you  tell  me  how  the  Father 
is  unbegotten,  and  I  will  then 
attempt  to  tell  you  how  the  Son 
is  begotten,  and  the  Spirit  pro- 
ceeds." The  Eastern  or  Greek 
Church  (which  see)  split  from 
the  Western  on  this  question  of 
the  procession  of  the  Holy  Ghost, 
believing  that  the  eternal  pro- 
cession is  from  the  Father  alone, 
and  not  from  the  Son. 

PROCTOR  A  name  given  to  the 
clergy  elected  by  their  brethren 
to  represent  them  in  convoca- 
tion. The  same  name  is  given 
to  those  officers  of  the  universi- 
ties of  Oxford  and  Cambridge 
whose  duty  it  is  to  guard  the 
morals,  and  preserve  the  quiet 
of  the  university. 

PROFESSOR.  A  public  teacher 
in  a  university. 

PROTESTANT.  The  term  is  now 
used  of  all  who  protest  against 
Popery.  It  was  originally  given 
to  those  who  protested  against  a 
certain  decree  issued  by  the  Diet 
of  Spires  in  1529. 

PROVINCE.  The  limit  of  an 
Archbishop's  jurisdiction,  as  a 
diocese  is  the  limit  of  the  juris- 
diction of  a  Bishop.  {See  Arch- 
bishop and  Diocese.) 

PSALTER.  The  word  Psalter  is 
often  used  by  ancient  writers  for 
the  book  of  the  Psalms,  consider- 
ed as  a  separate  book  of  Holy 
Scripture  ;  but  the  term  is  gene- 
rally used   now  of  the  book  in 


PUB. 

which  the  Psalms  are  arranged 
for  the  public  service  of  the 
Church.  The  Roman  Psalter, 
for  instance,  does  not  follow  the 
course  of  the  Psalms  as  in  the 
Bible,  but  arranges  them  for  the 
different  services.  The  division 
of  the  Psalms  into  daily  portions, 
as  given  in  our  Prayer  Books, 
has  been  done  with  a  view  to 
convenience.  The  Psalter,  pro- 
perly speaking,  is  a  separate 
book  from  that  of  Common 
Prayer.  The  English  Psalter 
does  not  follow  the  last  trans- 
lation of  the  Bible  (which  is  the 
authorized  one),  but  that  of 
Coverdale's  Bible,  corrected, 
which  had  become  familiar  to 
the  people  from  constant  use. 

PUBLIC  WORSHIP.  The  uni- 
ted Service  of  the  Congrega- 
tion. A  Christian  duty  very 
much  neglected  by  the  laity, 
notwithstanding  the  Apostolic 
direction  not  to  forsake  "the 
assembling  of  ourselves  toge- 
ther. "(Heb.  X.  25.)  Formerly  the 
law  of  the  land  compelled  every 
parishioner  to  attend  public 
worship,  unless  excommunicate. 
There  is  a  special  blessing  pro- 
mised to  the  assembly  of  be- 
lievers for  common  prayer  and 
praise.  "Where  two  or  three  are 
gathered  together  there  am  I  in 
the  midst  of  them."  (Matt,  xviii. 
20.)  "  The  Lord  loveth  the  gates 
of  Zion  more  than  all  the 
dwellings  of  Jacob"  (Ps.  Ixxxvii. 
2.)  Both  in  the  Old  Testament 
and  New  Testament  this  duty 
holds  a  prominent  place. 

PUBLIC  WORSHIP  REGU- 
LATION ACT.  An  Act  of  Par- 
liament, passed  in  1874,  for  the 
better  administration  of  the 
Laws  respecting  the  regulation 


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83 


PUL. 

of  Public  Worship.  Under  this 
Act  any  three  aggrieved  Parish- 
ioners, calling  themselves  mem- 
bers of  the  Church  of  England, 
though  not  necessarily  Commun- 
icants, may  report  to  the  Bishop 
anything  their  clergyman  does 
which  they  believe  to  be  unlawful. 
TheBishop  mayuse  his  discretion 
whether  proceedings  are  to  be 
taken  against  the  clergyman  on 
the  representation  of  his  pa- 
rishioners. If  the  litigious  parties 
prefer  it,  the  case  may  be  taken 
out  of  the  Bishop's  hands  and 
brought  before  a  J  udge  appointed 
under  this  Act — at  present  Lord 
Penzance. 

The  workings  of  the  Act  have 
been  far  from  satisfactory  to 
any,  and  in  many  cases  have 
given  rise  to  grave  scandal. 

PULPIT.  A  raised  desk.  Ser- 
mons were  formerly  delivered 
from  the  steps  of  the  Altar.  By 
Canon  83,  a  raised  desk,  called 
a  pulpit,  is  ordered  in  every 
church,  from  which  the  preacher 
is  to  address  his  fiock. 

PURGATORY.  A  place  in  which 
souls  are,  by  the  Romanists,  sup- 
posed to  be  purged  from  carnal 
impurities,  before  they  are  re- 
ceived into  heaven.  The  Coun- 
cil of  Florence,  1439,  first  gave 
an  authoritative  decree  concern- 
ing Purgatory, — "  If  any  who 
truly  repent  depart  from  this  life 
before  that  by  worthy  fruits  of 
repentance  they  have  made  sat- 
isfaction for  their  sins  of  com- 
mission and  omission,  their  souls 
are  purified  after  dgath,  and  to 
relieving  these  pains,  the  suf- 
frages of  the  faithful  who  are 
alive,  to  wit,  the  sacrifice  of 
masses,  prayers,  alms,  and  other 
pious  works,  are  profitable.  But 


PUR. 

whether  purgatory  is  a  fire,  or  a 
mist,  or  a  whirlwind,  or  any- 
thing else,  we  do  not  dispute." 

The  idea  of  Purgatory  was 
very  early  broached  by  indi- 
viduals. St.  Augustine,  398, 
speaks  of  it  as  a  thing  which 
"  possibly  may  be  found  so,  and 
possibly  never ;  "  the  Venerable 
Bede  says  it  is  "  not  altogether 
incredible."  Origen,  in  the  3rd 
century,  is  by  some  thought  to 
have  been  the  first  to  teach  dis- 
tinctly the  doctrine  of  Purgatory, 
but  his  view  differs  altogether 
from  the  Roman.  Article  xxii. 
gives  the  view  of  the  Church  of 
England  on  this  subject  . 
"Purgatory  ...  is  a  fond 
thing,  vainly  invented,  and 
grounded  upon  no  warranty  of 
Scripture,  but  rather  repugnant 
to  the  word  of  God. ' '  However, 
in  the  celebrated  "Essays  and 
Reviews"  case,  the  point  arose 
in  respect  of  a  doctrine,  scarcely 
discernible  from  that  of  Purga- 
tory, being  taught  by  Mr.  H.  B. 
Wilson,  and  the  Privy  Council 
decided  that  there  is  no  condem- 
nation of  it  in  the  Anglican  form- 
ularies. The  teaching  of  Article 
xxii.  is  borne  out  by  the  follow- 
ing :  Luke  xxiii,  43  ;  Phil,  i  23  ; 
2  Cor.  v.  8  ;  Rev.  xiv.  13  ;  and 
many  other  passages. 

PURIFICATION    OF    THE 
BLESSED    VIRGIN    MARY. 

February  2nd.  The  alternative 
title  (the  "  Presentation  of  Christ 
in  the  Temple,")  suggests  the 
lesson  to  be  drawn  from  all  the 
services  of  the  day.  The  name 
"Candle-mas  Day"  is  derived 
from  the  custom  of  a  procession 
with  torches,  superseding  (it  is 
thought)  the  heathen  festival  of 
torches  to  Ceres  in  the  early  part 
of  February,  with  a  reference  to 


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PUR. 

the  true  "  light  to  lighten  the 
Gentiles."  Exodus  xiii.  1-17 
(the  proper  lesson  for  the  day) 
gives  the  INIosaic  law  of  the 
dedication  of  the  tirst-born. 

PURITANS.  A  name  assumed  by 
the  ultra-Protestants  in  the  reigns 
of  Elizabeth,  James  I.,  and 
Charles  I.  The  following  chapter 
of  history  is  often  much  mis- 
represented by  the  enemies  of 
the  Church  :— In  the  time  of  the 
great  Rebellion  seven  thousand 
English  clergymen,  having  re- 
fused to  take  the  covenant,  were 
ejected  from  their  livings,  their 
places  being  supplied  by  dissent- 
ing teachers.  At  the  Restoration 
it  was  required  that  all  those 
persons  who  had  thus  become 
possessed  of  the  property  of  the 
English  Church  should  either 
conform  to  the  regulations  of  the 
Church,  or  resign.  Of  all  the 
Puritan  clergy  then  in  possession 
only  fifteen  hundred  refused  to 
conform.  These  fifteen  hundred 
were  ejected,  and  from  what? 
From  their  rights  ?  No  ;  from 
what  they  had  usurped.  INIore 
than  five  thousand  conformed 
and  still  retained  possession  of 
their  benefices,  so  that  but  few 
of  the  loyal  English  clergy  who 
had  been  ejected  regained  their 
rights  even  at  the  Restoration. 


QUAKERS.  A  sect  owing  their 
origin  to  George  Fox,  a  cattle- 
drover,  in  1624.  They  are  also 
called  the  "  Society  of  Friends." 
The  first  assembly  for  public 
worship  was  held  in  Leicester- 
shire in  1644.  The  Society  is 
diminishing  in  numbers  in  the 
United  Kingdom.  The  body  is 
much  more  numerous  in  America. 
Three  gradations  of  meetings  or 


QUA. 

synods — monthly,  quarterly,  and 
yearly — administer  the  affairs  of 
the  Society.  Fit  persons  are 
chosen  by  monthly  meetings  as 
Elders,  to  watch  over  the  religious 
duties  of  the  members.  They 
make  provision  for  their  poor, 
none  of  whom  are  ever  known  to 
require  parochial  relief.  At  the 
monthly  meetings  also  marriages 
are  sanctioned.  Monthly  meet- 
ings being  limited  to  a  certain 
circuit,  several  monthly  meetings 
compose  a  quarterly  meeting,  at 
which  general  reports  are  given 
and  appeals  heard.  The  yearly 
meeting  has  the  general  superin- 
tendence of  the  Society.  In  case 
of  disputes  among  Friends  the 
matter  is  submitted,  not  to  law, 
but  to  arbitration.  Their  solemn 
affirmations  are  accepted  in  lieu 
of  oaths.  The  chief  rule  of  their 
faith  is  that  the  inspiration  of 
the  Holy  Spirit  so  guides  and 
teaches  them  that  the  Bible  and 
all  else  is  subordinate  to  this 
inward  monition  of  the  Spirit. 
Their  ministers  may  be  either 
male  or  female,  the  only  qualifi- 
cation necessary  being  the  im- 
mediate inspiration  of  the  Holy 
Spirit.  They  decline  to  define 
in  any  way  the  doctrine  of  the 
Holy  Trinity.  They  deny  the 
necessity  of  any  outward  sign 
accompanying  Baptism,  it  being 
a  wholly  spiritual  matter.  Also 
they  affirm  that  taking  or  receiv- 
ing the  Eucharist  is  not  of  per- 
petual obligation.  And  they 
condemn  all  war,  even  in  self- 
defence,  as  unlawful  for  Christ- 
ians. 

The  Society  of  Friends  consists 
of  about  12,000  members,  254 
recorded  ministers,  and  about 
400  unrecorded  ;  and  in  England 
and  Wales  they  have  317  places 
of  worship. 


THE  CHURCH  HANDY  DICTIONARY. 


85 


QUI. 

As  a  rule  their  moral  character 
is  excellent,  and  they  are  very 
valuable  members  of  society. 

QUINQUAGESIMA    SUNDAY. 

The  fiftieth   day  before   Easter, 
reckoning  in  whole  numbers. 

(QUESTMEN.  The  same  as 
Synod's  men,  or  Sidesmen.  (See 
Chuvchwardens.) 


RATIONALISM.  There  are  two 
ways  by  which  the  human  mind 
can  attain  to  a  knowledge  of  the 
truth  ;  first  by  receiving  a  divine 
revelation  of  it,  and  secondly  by 
means  of  observation  and  reason- 
ing. The  name  of  Rationalism  is 
given  to  that  school  of  thought 
which  believes  that  the  latter  of 
these  two  ways  is  of  itself  fully 
sufficient  for  the  attainment  of 
all  truth. 

READING  DESK,  see  Desk. 

BEADING  IN.  Every  incumbent 
upon  entering  his  living  is  obliged 
to  read  the  Thirty-nine  Articles, 
and  to  give  his  assent  thereto 
publicly,  in  Church,  on  some 
Sunday  nearly  following  his  ap- 
pointment. He  must  also  read 
the  Morning  and  Evening  Prayer, 
and  declare  his  assent  to  the 
Prayer  Book.  A  certificate  to 
thai  effect  has  to  be  signed  by 
the  Churchwardens.  The  whole 
ceremony  is  known  as  that  of 
"  reading  in." 

REAL  PRESENCE,  see  Presence, 
Real. 

RECTOR.  A  clergyman  who  has 
charge  of  a  paristi,  and  who  pos- 
sesses all  the  tithes.  The  dis- 
tinction between  a  Rector  and 
Vicar  is  that  the  former  has  the 


REG. 

■whole  right  to  all  the  ecclesi- 
astical dues  within  his  parish, 
whereas  the  latter  is  entitled 
only  to  a  certain  portion  of  those 
profits,  the  best  part  of  which 
are  often  absorbed  by  the  im- 
propriator. 

REFORMATION.  The  great  re- 
volt in  Europe  in  the  i6th  cen- 
tury against  the  Papacy.  The 
rescue  of  our  Church  from  the 
usurped  dominion  of  the  Pope, 
and  its  restoration  from  the  cor- 
ruptions of  Popery  to  primitive 
purity  was  then  effected.  (See 
Church  of  England.) 

REFRESHMENT  SUNDAY 
The  fourth  Sunday  in  Lent  is  so 
called  probably  because  the 
Gospel  for  the  day  relates  the 
miracle  of  the  feeding  of  the 
five  thousand.  It  is  also  fre- 
quently called  Mid-Lent  Sunday. 
In  several  parts  of  England  it  is 
known  by  the  name  oi  Mothering- 
Sunday,  from  an  ancient  practice 
of  making  a  pilgrimage  to  the 
Mother  Church,  usually  the 
Cathedral,  of  the  neighbourhood 
on  this  day.  The  comparatively 
modern  and  local  custom  ot 
young  men  and  women  going 
home  to  visit  their  parents  on 
this  day  is  probably  a  survival 
of  the  older  practice. 

REGENERATION.  A  Latin  word 

meaning  new  birth,  or  being  born 
again.  The  catechism  teaches 
us  that  the  grace  of  Baptism  is 
"  a  death  unto  sin,  and  a  new 
birth  unto  righteousness.  .  ." 
So,  in  perfect  consistency  with 
the  catechism,  the  minister,  im- 
mediately after  the  administra- 
tion of  Holy  Baptism  to  a  child, 
addresses  the  congregation  thus : 
"  Seeing    now,    dearly    beloved 


86 


THE  CHURCH  HANDY  DICTIONARY. 


REG. 

brethren,  that  this  child  is  regene- 
rate .  .  ;"  and  he  returns  thanks 
to  God  that  it  hath  pleased  Him 
"  to  regenerate  this  infant  with 
Thy  Holy  Spirit."  The  same 
connexion  between  regeneration 
and  baptism  is  expressed  in  the 
Office  for  Private  Baptism  and 
in  the  Office  for  the  Baptism  of 
Adults.  There  has  been  much 
confusion  and  misunderstanding 
caused  by  using  the  word  re- 
generation  as  though  it  meant 
conversion.  Both  the  Bible — 
Tit.  iii.  5  ;  John  iii.  3-5 — and 
the  Fathers  use  regeneration  as 
the  neiv  birth  of  baptism,  but 
never  as  meaning  anything  else, 
unless  figuratively  as  Matt.  xix. 
28.     (See  Conversion,  Baptism.) 

EEGISTER.  A  parochial  record 
of  Baptisms,  JMarriages,  and 
Burials.  The  keeping  of  a  church 
book  for  registering  the  age  of 
those  that  should  be  born  and 
christened  in  the  parish  began 
in  the  thirtieth  year  of  Henry 
VIII.  Canon  70  gives  directions 
for  the  safe  keeping  of  parish 
registers  wherein  baptisms,  wed- 
dings, and  burials  were  entered. 
Duplicate  registers  of  weddings 
are  now  kept  by  order  of  recent 
legislation,  and  also  copies  are 
made  quarterly  and  given  to  the 
registrar  of  the  district.  There 
is  a  small  fee  payable  by  those 
■who  wish  to  search  the  parish 
registers ;  and  for  a  copy  of  an 
entry  2s.  6d.  is  the  legal  charge. 

EENOVATION.  This  action  of 
the  Holy  Spirit  upon  the  heart 
of  man  differs  from  Regeneration 
(which  see)  in  that  it  is  pro- 
gressive, and  may  often  be 
repeated  or  totally  lost.  Whereas 
Regeneration  comes  only  once, 
in  or  through  Baptism,  and  can 


RES. 

never  be  repeated  nor  ever  totally 
lost. 

REPENTANCE  or  CONTRI- 
TION, A  sincere  sorrow  for  all 
past  sins,  an  unfeigned  dispo- 
sition of  mind  to  perform  the 
will  of  God  better  for  the  future, 
and  an  actual  avoiding  and 
resisting  of  those  temptations  to 
sin  under  which  we  have  before 
fallen. 

REREDOS.  A  screen  behind  an 
altar,  necessary  in  cathedrals, 
and  some  large  churches,  because 
the  altar  is  not  against  the  East 
wall.  The  name  is  commonly 
given  to  all  carved  or  decorated 
work  immediately  behind  the 
altar. 

RESIDENTIARY    CANONS. 

These  Cathedral  officers  have 
to  reside  in  the  Cathedral  Close 
for  three  months  in  the  year,  in 
their  respective  turns,  and  take 
their  part  in  the  services  of  the 
Cathedral.     (See  Canon.) 

RESPONSE.  In  the  Church 
Service  an  answer  made  by  the 
people  speaking  alternately  with 
the  minister.  This  has  always 
been  a  fundamental  feature  in 
every  liturgy.  The  practice  has 
been  handed  down  from  the 
Jewish  Church. 

RESURRECTION.  Both  the 
resurrection  of  our  Lord  and  our 
own  future  resurrection  are 
articles  of  the  Christian  faith. 
What  the  resurrection  body  will 
be  like  we  do  not  know,  but  we 
believe  that  our  mortal,  cor- 
ruptible body,  which  is  laid  in 
the  grave,  will  rise  again  immortal 
and  incorruptible.  The  principal 
passages  of  Scripture  bearing  on 


THE  CHURCH  HANDY  DICTIONARY. 


87 


RIN. 

the  resurrection  are — i  Thess. 
iv.  14-16  ;  I  Cor.  xv.  20-52 ; 
Rev.  XX.  13 ;  Phil.  iii.  21 ;  Rom. 
viii.  II. 

RING-,  see  Matrimony,  Solemni- 
zation of. 

RITES.  Religious  observances 
prescribed  by  competent  au- 
thority. This  "  competent 
authority"  is  described  to  be 
the  Church  in  that  portion  of 
the  preface  of  the  Prayer  Book 
which  treats  of  "Ceremonies;" 
and  the  claim  of  this  right  for 
the  Church  accords  with  Art. 
xxxiv. ,  which  says  :  ' '  Every  par- 
ticular or  national  Church  hath 
authority  to  ordain,  change,  and 
abolish  ceremonies  or  rites  of 
the  Church  ordained  only  by 
man's  authority,  so  that  all 
things  be  done  to  edifying." 

RITUAL.  The  name  given  before 
the  Reformation  to  that  book  or 
manual  (sometimes  it  was  so 
called)  which  comprised  all  those 
occasional  offices  of  the  Church 
which  a  Presbyter  could  admin- 
ister. The  word  is  now  often 
used  of  the  mode  or  manner  in 
which  Divine  Service  is  con- 
ducted. 

RITUALIST,  (i)  A  writer  on  the 
rites  of  Churches.  (2)  A  name 
given  of  late  to  the  school  which 
has  revived  disused  ceremonial 
in  the  Church  of  England.  (See 
Church  Parties.) 

ROCHET,  see  Vestments. 

ROOD  SCREEN.  A  screen  sepa- 
rating the  chancel  from  the  nave, 
on  which  the  rood  {i.e.,  the  figure 
of  our  Lord  on  the  Cross)  was 
placed,  and  on  either  side  the 
Blessed   Virgin    and    St.  John. 


RUR. 

The  place  of  the  rood,  where  the 
screen  was  sufficiently  substan- 
tial, as  in  cathedrals,  has  been 
almost  universally  converted 
into  an  organ  loft. 

RUBRICS.  Rules  for  the  order- 
ing of  Divine  Service.  They 
were  formerly  written  or  printed 
in  a  red  character,  and  therefore 
called  Rubrics,  from  a  Latin  word 
signifying  red. 

The  most  controverted  rubric 
in  the  Church  of  England  is  the 
well-known  "Ornaments  Rubric" 
(which  see.)  The  Rubrics  deal- 
ing with  the  position  of  the  Priest 
at  Holy  Communion  are  exam- 
ined in  the  articles  on  Communion 
and  Eastward  Position. 

RURAL  DEAN.  As  each  Province 
is  divided  into  Dioceses,  and 
each  Diocese  into  Archdeacon- 
ries, so  each  Archdeaconry  is 
divided  into  Rural  Deaneries, 
consisting  of  a  certain  number 
of  Parishes.  Over  this  Rural 
Deanery  some  beneficed  clergy- 
man, usually  appointed  by  the 
Bishop,  presides.  In  the  Dio- 
cese of  Exeter  the  clergy 
elect  their  own  Rural  Deans. 
His  duties  are  to  call  together 
the  clergy  in  his  Deanery  at 
certain  times  for  the  discussion 
of  ecclesiastical  matters.  These 
meetings  are  called  Ruri-decanal 
Chapters.  It  is  also  the  duty  of 
the  Rural  Dean  to  see  that  the 
churches  in  his  Deanery  are  in 
fit  order  for  public  worship,  and 
supplied  with  those  things  by 
law  required.  He  is  to  report 
any  immorality  or  crime  among 
the  clergy  of  his  Deanery. 

The  office  of  Rural  Dean  is  an 
ancient  office  of  the  Church,  and 
is  mentioned  as  early  as  the  time 
of  Edward  the  Confessor. 


88 


THE  CHURCH  HANDY  DICTIONARY. 


SAB. 

SABAOTH.      A   Hebrew  word 

meaning  Jiosts  or  armies.  Jehovah 
Sabaoth  is  the  Lord  of  Hosts. 
"  Holy,  holy,  holy,  Lord  God  of 
Sabaoth." 

SABBATH.  Rest.  The  seventh 
day  of  the  week,  commanded  in 
the  Decalogue  to  be  kept  holy, 
and  still  observed  by  the  Jews. 
The  Christian  Sabbath  is  kept 

•  on  the  first  day  of  the  week.  (See 
Sunday  and  Lord's  Day.) 

SACERDOTALISM.  The  spirit 
or  character  of  the  priestly  class 
or  priesthood  ;  devotion  to 
priestly  interests.  From  Latin 
Saceidos,  one  given  to  sacred 
things. 

SACRAMENT.  Latin,  sacra- 
menium,  an  oath  or  promise  ratified 
by  a  sacred  or  religious  cere- 
mony ;  thus  the  oath  taken  by 
soldiers  in  classical  times  was 
called  sacramentiim.  In  the  early 
Church  the  word  "  sacrament  " 
was  used  to  expi-ess  the  promises 
made  by  Christians  in  Holy 
Baptism.  Then  it  came  to  be 
used  of  the  ceremony  itself,  and 
thence  to  signify  any  religious 
ordinance.  In  this  extended 
sense  the  Church  of  England 
acknowledges  other  rites  to  be 
sacraments  beside  Baptism  and 
the  Eucharist  ;  thus  in  the 
Homily  on  Swearing  we  find, 
"  By  the  like  holy  promise  the 
sacrament  of  matrimony  knitteth 
man  and  wife  in  perpetual  love," 
&c.  So  the  catechism  does  not 
limit  the  number  of  sacraments 
to  two,  but  says,  "  Two  only,  as 
generally  necessary  to  salvation." 
Thus  in  the  Church  of  England 
we  distinguish  Baptism  and  the 
Eucharist  from  all  other  ordi- 
nances, because  they  are,  what 


SAC. 

the  others  are  not,  necessary  for 
salvation  to  all  men,  wherever 
they  can  be  had.  Other  ordi- 
nances may  confer  grace,  but 
Baptism  and  the  Eucharist  alone 
unite  with  Christ  Himself.  Thus 
we  may  say  that  in  the  strict 
definition  of  the  word  there  are 
only  two  sacraments.  Baptism 
and  the  Supper  of  the  Lord. 
The  Roman  Catholic  Church 
teaches  that  there  are  seven  sacra- 
ments, but  this  can  hardly  be 
borne  out  ;  for  if  the  word  be 
taken  in  the  larger  sense  as 
meaning  any  religious  ordinance, 
then  there  are  more  than  seven, 
but  if  in  a  limited  sense,  there 
are  only  two.  For  the  Roman 
view  of  sacraments  see  Article 
XXV.  The  Church  Catechism 
defines  a  sacrament  in  the  strict 
sense  as  follows: — It  is  "an 
outward  and  visible  sign  of  an 
inward  and  spiritual  grace  given 
unto  us,  ordained  by  Christ 
Himself  as  a  means  whereby  we 
receive  the  same,  and  a  pledge  to 
assure  us  thereof." 

SACRIFICE.  An  offering  made 
to  God.  In  strictness  of  speech 
there  has  been  but  one  great 
sacrifice  —  once  offered,  and 
never  to  be  repeated — the  sacri- 
fice of  the  death  of  our  Lord 
JesusChrist.  He  suffered  "death 
upon  the  Cross  for  our  redemp- 
tion ;  Who  made  there  (by  His 
one  oblation  of  Himself  once 
offered)  a  full,  perfect,  and 
sufficient  sacrifice,  oblation,  and 
satisfaction  for  the  sins  of  the 
whole  world."  But,  figuratively 
speaking,  all  Divine  worship  was 
anciently  called  a  sacrifice,  a 
sacrifice  of  praise  and  thanks- 
giving ;  but  more  especially  this 
term  has  been  applied  to  the 
Eucharist.     Justin    Martyr  and 


THE    CHURCH    HANDY   DICTIONARY. 


89 


SAC. 

Irenaeus,  both  Fathers  of  the 
2nd  century,  speak  of  the 
Eucharist  as  a  sacrifice.  Ter- 
tulhan,  of  the  3rd  century,  does 
the  same.  (See  AUay,  and  Com- 
munion, The  Holy. 

SACRILEGE.  The  desecration 
of  objects  sacred  to  God.  Thus 
the  robbing  of  churches  or  of 
graves,  the  abuse  of  sacred 
vessels  and  ahars,  by  employing 
them  for  unhallowed  purposes, 
the  plundering  and  misappro- 
priation of  alms  and  donations, 

:  &c.,  are  acts  of  sacrilege  which, 
in  the  ancient  Church,  were 
punished  very  severely. 

SACRISTAN.  The  person  to 
whose  charge  the  sacred  vest- 
ments, &c.,  in  a  Church  are 
committed.  The  word  is  now 
corrupted  to  sexton  (which  see.) 

SACRISTY.  The  place  in  which 
sacred  vestments,  &c.,  are  kept, 
answering  to  the  modern  vestry. 

SAINT.  Holy.  The  Apostles  in 
their  Epistles  use  this  word 
simply  for  baptized  believers, 
that  is,  for  all  Christians.  (See 
Comnmnion  of  Saints.) 

SAINTS'  DAYS.  The  Church  of 
Rome  commemorates  an  enor- 
mous number  of  holy  men  and 
women  who  have  lived  and  died 
following  in  the  footsteps  of 
Christ.  But  at  the  Reformation 
it  w-as  decided  to  celebrate  in 
the  Church  of  England  only  the 
festivals  of  the  principal  saints 
mentioned  in  the  New  Testa- 
ment. If  the  line  was  not  drawn 
there,  it  was  difficult  to  say 
where  it  should  be  drawn.  When 
two  Holy-Days  occur  {i.e.,  fall 
on  the   same  day),   the   service 


SAL. 

appointed  for  the  superior  day 
should  be  used,  but  in  certain 
cases  the  Collect  for  the  inferior 
day  should  be  used  after  the 
Collect  for  the  superior  day.  As 
a  general  rule,  a  Saint's  Day,  or 
Holy-Day,  takes  precedence  be- 
fore an  ordinary  Sunday. 

SALVATION  ARMY,  THE,  was 
commenced  as  a  Christian 
Mission  in  1S65,  by  its  present 
"General,"  then  known  as  the 
"  Rev."  W.  Booth,  formerly 
a  minister  of  the  Methodist 
New  Connexion.  In  187S  the 
name  "Salvation  Army"  was 
assumed.  In  iSSo  the  Army 
was  established  in  the  United 
States  and  in  France,  and  a 
weekly  newspaper  called  the 
"  War  Cry  "  was  issued,  which 
has  now  (1SS3)  reached  the  sale 
of  400,000  copies.  In  1882  the 
"Army"  had  in  Great  Britain 
420  stations,  or  corps ;  gSo 
officers  (as  the  missionaries, 
male  and  female, entirely  engaged 
in  the  work,  are  called)  ;  and 
held  7,500  services  weekly  in  the 
streets,  and  in  buildings  bought, 
built,  or  hired  for  the  purpose. 

"  Every  member  or  soldier  of 
the  Army  is  expected  to  wear 
an  '  S,'  meaning  Salvation,  on 
the  collar,  and  those  who  can, 
provide  themselves  with  a  com- 
plete uniform  of  dark  blue  cloth 
thus  marked." 

The  grotesqueness,  not  to  say 
irreverence,  of  many  of  their 
proceedings,  and  much  of  their 
language  ;  the  noise,  excitement, 
and  display  which  always  accom- 
pany their  work  ;  the  silly  affec- 
tation of  constantly  using  a  quasi- 
military  phraseology,  and  some 
other  features  cf  the  movement, 
do  not  commend  it  to  sober- 
minded   Christians ;    while  the 


90 


THE  CHURCH  HANDY  DICTIONARY. 


SAN, 

unauthorised  celebration  of  the 
(so-called)  Sacrament  of  the 
Lord's  Supper  condemns  it  in 
the  eyes  of  the  Church. 

SANCTIFICATION.  Holiness ; 
the  effect  of  the  Holy  Spirit's 
work  upon  the  heart  of  man, 
(See  Justificaticn.) 

SANCTUARY.  The  place  within 
the  Septum,  or  rails,  where  the 
altar  stands  in  the  Christian 
church.  The  term  is  also  used 
of  the  privilege  of  criminals,  who, 
having  fled  to  a  sacred  place, 
are  free  from  arrest  so  long  as 
they  remain  there.  This  custom 
of  "Sanctuary,''  which  is  now 
almost  wholly  done  away  with 
everywhere,  arose  from  Deut. 
xix.  II,  12,  and  Joshua  xx. 

SARUM,  THE  USE  OF.  In  the 
early  Church  in  England  every 
Bishop  was  allowed  to  ordain 
rites  and  ceremonies,  and  prayers 
for  use  in  his  own  diocese.  The 
exercise  of  this  power,  in  process 
of  time,  caused  a  considerable 
variety  in  the  manner  of  per- 
forming Divine  Service  ;  and  the 
custom  of  a  diocese  in  its  cere- 
monial, mode  of  chanting,  &c., 
became  a  distinct  Use,  and  was 
known  by  the  name  of  that 
diocese.  Thus  gradually  the 
Uses,  or  customs,  of  York,  Sarum 
(or  Salisbury),  Hereford,  Exeter, 
Lincoln,  Bangor,  and  doubtless 
others  of  which  the  records  have 
perished,  were  recognised  as 
defined  and  established  varieties 
of  the  Ritual  of  the  English 
Church. 

The  most  remarkable  of  these 
was  the  Use  of  Sannn.  It  was 
drawn  up  about  1085  by  Osmund, 
Bishop  of  Salisbury  and  Chan- 
cellor of  England.     He  re-built 


SCH. 

his  cathedral,  collected  together 
clergy  distinguished  for  learning, 
and  skill  in  chanting,  and  took 
much  pains  to  regulate  the  eccle- 
siastical offices  ;  so  that  his 
church  became  a  model  for 
others,  and  his  "  Custom-book  " 
was  wholly  or  partially  followed 
in  various  parts  of  the  kingdom, 
more  especially  in  the  South  of 
England. 

We  may  look  upon  this  Use 
as  being  the  foundation  of  our 
present  Prayer  Book. 

SATAN.  An  adversary,  an  enemy, 
an  accuser.  Sometimes  the  word 
Satan  is  put  for  the  Devil,  as  in 
Job  i.  6,  7 ;  Ps.  cix.  6. ;  Zech.  iii. 
1,2.  In  the  New  Testament  it 
almost  always  means  the  Devil, 
but  in  Matt.  xvi.  23,  it  simply 
means  an  adversary.  "  Begone, 
O  mine  adversary,  you  that  with- 
stand what  I  most  desire,"  &c. 

The  word  Devil  is  from  the 
Greek  for  an  accuser,  or  calum- 
niator. The  Devil,  or  Satan,  is 
a  wicked  spirit,  who  with  many 
others,  his  angels  or  under- 
agents,  is  fighting  against  God. 
He  has  a  limited  dominion  over 
all  the  sons  of  Adam,  except  the 
regenerate,  in  his  kingdom  of 
this  world, 

SCARF  or  STOLE,  see  Vestments. 

SCEPTICS.    From  a  Greek  word 

meaning  to  look  about,  to  deliberate. 
Anciently  the  term  was  applied 
to  a  sect  of  philosophers  founded 
by  Pyrrho.  In  modern  times 
the  word  has  been  applied  to 
Deists,  or  those  who  doubt  of 
the  truth  and  authenticity  of  the 
sacred  Scriptures. 

SCHISM.  Greek,  2l  fissure,  or  rent. 
In  an  ecclesiastical  sense  it  means 


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91 


SCH. 

a  breaking  off  from  communion 
with  the  Church,  on  account  of 
some  disagreement  in  matters  of 
faith  or  discipKne.  Those  who 
do  so  are  called  Schismatics.  To 
separate  wilfully  from  the 
Church  of  God  is  a  sin ;  (i  Cor. 
i.  10  ;  iii.  3  ;  xi.  18  ;)  and  we  are 
directed  to  avoid  those  who 
cause  divisions.  (Rom.  xvi.  17.) 
In  the  Litany  we  pray,  "From 
heresy  and  schism,  good  Lord 
deliver  us." 

History  brings  before  our 
notice  many  considerable  schisms, 
in  which  whole  bodies  of  men 
separated  from  the  communion 
of  the  Catholic  Church.  Such 
were,  in  the  fourth  century,  the 
schisms  of  the  Donatists,  and  of 
the  numerous  heretics  which 
sprung  up  in  the  Church,  as  the 
Arians,  Photinians,  Apollinari- 
ans,  &c.,  the  schism  in  the 
Church  of  Antioch  ;  in  the  fifth 
century,  the  schism  in  the 
Church  of  Rome,  between  Lau- 
rentius  and  Symmachus ;  the 
schism  of  the  rival  popes  at 
Rome  and  Avignon,  in  the  four- 
teenth century. 

In  England  the  chief  schisms 
have  been  by  the  Romanists, 
the  Independents,  and  the  Wes- 
ley ans. 

SCHOOLMEN.  The  title  given 
to  a  class  of  learned  theologians 
who  flourished  in  the  middle 
ages.  They  derive  their  name 
from  the  schools  attached  to  the 
cathedrals  or  universities  in 
which  they  lectured.  The  chief 
Schoolmen  were,  Albertus  jNIag- 
nus,  a  Dominican  friar,  died 
1280,  Bonaventure,  surnamed 
the  Seraphic  Doctor,  born  1221, 
and  died  a  cardinal.  Thomas 
Aquinas,  surnamed  the  Angelical 
Doctor,  born  1224,  was  a  pupil 


SEP 

of  Albertus  Magnus.  John  Duns 
Scotus,  surnamed  the  Subtle 
Doctor,  was  a  Scotchman  by 
birth,  but  educated  in  Paris. 
William  Ocham,  surnamed  the 
Singular  Doctor,  was  born  in 
Surrey,  in  England.  He,  too, 
like  Scotus,  was  educated  at  the 
University  of  Paris,  about  the 
year  1300.  Raymond  Lully, 
born  in  Majorca,  1236.  Duran- 
dus,  surnamed  the  Most  resolving 
Doctor,  Bishop  of  Meaux,  1318. 

SCREEN.  Any  separation  of  one 
part  of  a  church  from  another. 
The  screens  separating  side 
chapels  from  the  chancel,  nave, 
or  transept,  are  usually  called 
par  closes.    (See  Rood  Screen,  &c  ) 

SCRIPTURE,  HOLY,  see  Bible. 

SEALED  BOOKS.    By  an  Act  of 

Charles  II.  it  was  ordered  that 
the  Dean  and  Chapter  of  every 
Cathedral  and  Collegiate  Church 
should  obtain  under  the  great 
seal  of  England  a  true  and  perfect 
printed  copy  of  the  Prayer  Book, 
as  revised  in  his  reign  (1662),  to 
be  kept  by  them  in  safety  for 
ever,  and  to  be  produced  in  any 
Court  of  Record  when  required. 
These  copies  are  called  "  Sealed 
Books." 

SEATS,  see  Pew. 

SEDILIA.  Seats  near  an  altar. 
almost  always  on  the  south  side, 
for  the  ministers  of&ciating  at  the 
Holy  Eucharist. 

SEE.  Latin,  sedes,  a  seat.  The 
scat  of  episcopal  dignity  and 
jurisdiction,  where  the  Bishop 
has  his  throne,  or  cathedra. 

SEPTUAGESIMA       SUNDAY. 

The  Sunday  which  is,  in  round 


92 


THE  CHURCH  HANDY  DICTIONARY. 


SEP. 

numbers,     seventy     days     before 
Easter. 

SEPTUAGINT.  The  Greek  Ver- 
sion of  the  Old  Testament  which 
was  in  general  use  in  the  time  of 
our  Lord.  The  word  Septuagint 
means  seventy,  and  this  name 
was  given  this  Version  from  the 
tradition  that  it  was  the  work  of 
seventy  translators.  According 
to  the  common  account,  Ptolemy 
Philadelphus  procured  seventy- 
two  learned  Jews  (six  from  each 
tribe)  to  translate  their  sacred 
books  into  the  Greek  language. 
The  translators,  it  is  said,  were 
placed  in  houses  on  the  island 
of  Pharos,  at  the  mouth  of  the 
Nile,  where  they  completed  their 
work  in  seventy-two  days.  The 
whole  Greek  Version  of  the  He- 
brew Scriptures  was  completed 
before  b.c.  130.  The  Gospels 
quote  from  this  version. 

SEPTUM.  The  enclosure  of  the 
holy  table,  made  by  the  altar 
rails. 

SEPULCHRE  or  TOMB.  A  niche 
figuring  our  Lord's  tomb,  gene- 
rally at  the  north  side  of  the 
altar,  and  used  in  the  scenic  re- 
presentations of  our  Saviour's 
burial  and  resurrection.  Before 
the  Reformation  these  sacred 
plays  were  common  on  Good 
Friday  and  at  Easter.  Perhaps 
the  most  beautiful  Sepulchre 
now  in  England  is  in  Lincoln 
Cathedral. 

SEQUESTRATION.  "The  pro- 
cess by  which  the  creditor  of  a 
clergyman  of  the  Church  of  Eng- 
land in  possession  of  a  living, 
sues  out  execution  on  his  judg- 
ment, and  obtains  payment  of 
the  debt."     "  The  Bishop  puts 


SER, 

in  force  the  law,  and  appoints 
sequestrators  to  take  possession 
of  the  benefice  and  draw  the 
emoluments,  and  pay  them  over 
to  the  creditor,  first  making  due 
provision  for  the  proper  cele- 
bration of  Divine  Worship," 

SERAPHIM,  see  ANGELS. 

SERMONS.  Orations  or  dis- 
courses, delivered  by  the  clergy 
of  the  Christian  Church  in  their 
religious  assemblies.  In  the 
ancient  Church  it  was  one  of  the 
chief  offices  of  a  Bishop  to 
preach,  and  it  was  only  in  the 
lesser  churches  of  the  city  and 
country  that  the  office  of  preach- 
ing devolved  upon  presbyters. 
Deacons  were  never  allowed  to 
preach,  and  they  are  only  per- 
mitted to  do  so  now  by  special 
licence  of  the  Bishop  (see  Ovdi- 
nation  Service.)  St.  Augustine 
has  laid  down  excellent  rules 
for  the  practice  of  Christian 
eloquence.  The  subject  is  to  be 
weighty,  the  style  answering  to 
the  subject.  It  was  no  part  of 
the  ancient  oratory  to  raise  the 
affections  of  the  congregation, 
either  by  gesticulations,  or  the 
use  of  external  shows.  Scarcely 
any  of  their  sermons  would  last 
an  hour,  and  many  not  half  the 
time.  Many  of  St.  Augustine's 
might  be  preached  in  eight  min- 
utes. They  always  concluded 
their  sermons,  as  we  do  now, 
with  a  doxology  to  the  Holy 
Trinity.  The  preacher  usually 
sat,  and  the  people  stood. 

The  sermon  in  the  Church  of 
England  is  enjoined  after  the 
Nicene  Creed,  according  to 
ancient  custom ;  but  nowhere 
else.     {See  Preaching.) 


SERVICE.    In  technical  language 


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93 


SEX. 

those  stated  parts  of  the  Hturgy 
which  are  set  to  music ;  but  the 
term  is  also  used  of  the  whole  of 
Public  Worship. 

SEXAGESIMA  SUNDAY.  That 

Sunday  which  is,  in  round  num- 
bers, sixty  days  before  Easter. 

SEXTON.  From  Sacristan.  The 
name  is  now  generally  given 
to  the  person  who  digs  the 
graves,  &c. 

SHAKERS.  A  party  of  enthusiasts 
who  left  England  for  America 
in  1774.  They  affected  to  con- 
sider themselves  as  forming  the 
only  true  Church,  and  their 
preachers  as  possessed  of  the 
Apostolic  gift.  They  disowned 
Baptism  and  the  Eucharist. 

Their  leader  was  Anna  Lees, 
whom  they  believed  to  be  the 
woman  mentioned  in  the  Apoc- 
alypse (Rev.  xii.  1,2). 

SHROVE  TUESDAY.    The   day 

before  Ash  Wednesday,  so  called 
in  the  Church  of  England  from 
the  old  Saxon  word  shrive,  shrif, 
shrove,  which  means  to  confess ; 
it  being  our  duty  to  confess  our 
sins  to  God  on  that  day  in  order 
to  receive  the  Holy  Communion, 
and  thereby  qualify  ourselves  for 
a  more  holy  observance  of  Lent. 
Before  the  Reformation  Auricu- 
lar Confession  was  compulsorily 
made  to  a  priest,  and  Absolution 
was  sought. 

SICK,  COMMUNION  OF,  see 
Communion  of  Sick. 

SICK,  VISITATION  OF.  A  duty 
entailed  upon  the  Christian 
minister  by  Canon  76,  and  by 
the  rubric  before  the  Office  for 
the  Visitation  of  the  Sick.    This 


SIC 

Office,  with  the  exception  of  the 
Exhortations,  is  chiefly  taken 
from  the  Sarum  Use  (which  see). 
The  Service  has  little  changed 
since  1549,  except  by  the  addition 
in  1662  of  the  final  Commenda- 
tion, and  of  the  four  beautiful 
collects  appended  to  the  service. 
The  Salutation  is  in  obedience 
to  our  Lord's  command  (Luke  x. 
5).  The  Versicles  are  the  same 
as  those  in  the  Marriage  Ser- 
vice, except  the  prayer  for 
deliverance  from  the  enemy, 
which  is  taken  from  Ps.  Ixxxix. 
22,  23.  After  two  Collects  come 
two  very  beautiful  and  practical 
exhortations,  which  are  followed 
by  an  examination  in  the  faith 
of  the  sick  person.  Next  comes 
the  provision  for  Confession  and 
Absolution,  which  is  similar  to 
that  in  the  first  exhortation  at 
Holy  Communion,  as  to  private 
confession  and  special  Absolu- 
tion. Till  1662  the  initiative- 
was  left  wholly  to  the  sick  per- 
son, "  Then  shall  the  sick  man," 
&c.,  but  now  the  minister  is  to 
"  move  him  "  to  confession.  The 
Absolution  is  only  to  be  given  if 
the  sick  person  "humbly  and 
heartily  desire  it."  The  latter 
part  of  the  Absolution  is  taken 
from  the  ancient  Office,  and  is 
declaratory,  the  first  clause  being 
precatory.  The  phrase,  "lab- 
solve  thee,"  has  been  much  dis- 
cussed ;  this  form  has  been  used 
ever  since  the  12th  century. 
A  rubric  in  1549  provided  this- 
Absolution  for  use  in  all  cases 
of  private  confession,  and  thus 
it  is  probably  the  Absolution 
referred  to  in  the  Exhortation  at 
Holy  Communion.  (See  A bsolu- 
tion.)  The  next  Collect  is  the 
original  Absolution,  or  reconci- 
liation of  a  dying  penitent,  in 
the  Sacramentary  of  Gelasius,  a 


94 


thf:  church  handy  dictionary. 


SID. 

5th  century  compilation.  After 
the  Psalm  comes  a  beautiful 
specimen  of  the  ancient  antiphon. 
The  Benediction  was  composed 
in  1549,  and  the  Commendation 
was  added  in  1662.  (Num.  vi. 
24-26.)  The  four  beautiful  final 
prayers  were  added  in  1662. 

SIDESMEN  or  SYNOD SMEN, 
see  Churchwardens. 

SIMON  (St.)  AND  JUDE'S  (St.) 
DAY.  October  2Sth.  These  two 
Apostles  are  found  together  in 
all  the  Apostolic  catalogues  im- 
mediately after  "James  the  son 
of  Alphseus,"  and  in  the  list  of 
the  "  brethren  of  our  Lord  "  we 
have  "Jamesjudas,  and  Simon;" 
thus  it  has  been  usual  to  identify 
the  two  lists.  However,  the 
weight  of  evidence  seems  against 
this  identification. 

St.  Simon  is  surnamed  the 
Canaanite  (it  ought  to  be  Cananite) 
and  Zelotes,  which  two  names 
are  really  the  same ;  the  one 
being  Hebrew  and  the  other 
Greek.  The  "  Zealots  "  w-ere  an 
enthusiastic  sect  in  Judaea  about 
the  time  of  our  Lord. 

St.  Jude  had  two  surnames, 
viz.,  Thaddeus  and  Lebbeus. 

Of  neither  Apostle  have  we 
any  special  notice  in  Scripture, 
or  trustworthy  tradition. 

SIMONY.  The  conferring  of 
Holy  Orders,  or  the  presentation 
of  any  one  to  an  ecclesiastical 
benefice  for  money,  gift,  or  re- 
ward. Canon  40  calls  it  "the 
detestable  sin  of  simony,"  and 
every  person  on  being  instituted 
to  a  benefice  has  to  swear  that 
he  is  not  guilty  of  it.  It  is  so 
called  from  the  sin  of  Simon 
Magus  (Acts  viii.  19),  though 
Paley  states  that  the  resem- 
blance is  an  imaginary  one. 


SIN, 

SIN.  The  subject  Sin  may  be 
considered  under  various  heads  ; 
I.  Original  Sin;  2.  Actual  Sin; 
3.  Deadly  Sin;  4.  Sin  against  the 
Holy  Ghost. 

(i.)  Original  Sin.  This  is  "  the 
fault  and  corruption  of  our 
nature,  which  infects  all  men." 
(See  Article  ix.)  We  inherit  it 
from  Adam,  our  first  parent.  It 
is  the  dread  consequence  of  the 
Fall.  Scripture  proofs :  Gen. 
viii.  21 ;  Job  xiv.  4  ;  Ps.  li.  5  ; 
Rom.  viii.  18;  Ep.  iv.  22  ;  Ep.  ii. 
3;  Gal.  iii.  22;  i  Cor.  xv.  22; 
Rom.  V.  12,  15,  17,  iS,  19.  The 
Church  of  England  teaches  that 
although  all  taint  of  original  sin 
is  not  done  away  in  baptism, 
yet  it  holds  that  its  condemnation 
is  remitted. 

(2.)  Actual  Sin.  Sin  which  we 
ourselves  commit. 

(3.)  Deadly  Sin.  (See  Article 
xvi.)  The  Church  of  Rome 
divides  sin  into  two  classes : 
mortal  sin,  that  sin  which  is  in 
its  nature  gross,  and  is  com- 
mitted knowingly,  wilfully,  de- 
liberately ;  and  venial  sin,  sins 
of  ignorance,  and  negligence, 
and  the  like.  We  also  make  a 
distinction  between  sins  of 
greater  or  less  enormity ;  we 
admit  that  there  is  a  difference 
of  degree,  but  the  Romanists 
make  a  difference  in  their  nature 
and  kind,  a  distinction  we  cannot 
admit.  According  to  the  Romans, 
no  amount  of  venial  sins  would 
ever  make  a  mortal  sin.  We 
consider  every  sin  to  be  in  its 
nature  mortal  or  deadly,  and 
deserving  of  God's  wrath  and 
condemnation  (James  ii.  10,  11), 
and  only  hope  to  be  saved 
through  the  intercession  of  our 
"  Advocate  with  the  Father, 
Jesus  Christ  the  righteous,  who 
is  the  propitiation  for  our  sins." 


THE  CHURCH  HANDY  DICTIONARY. 


95 


SOC. 

(3.)  Sin  agamst  the  Holy  Ghost. 
(See  Article  xvi.)  What  is  the 
nature  of  this  terrible  sin  which 
"  shall  not  be  forgiven,  neither 
in  this  world  nor  in  th3  world 
to  come?"  (Matt.  xii.  31,  32.) 

The  Church  clearly  teaches 
in  Article  xvi.  that  wilful  sin 
after  baptism  is  not,  as  some 
have  taught,  the  unforgivable  sin, 
but  it  seems  rather  to  be  "  obsti- 
nate, resolute,  and  wilful  impeni- 
tence, after  all  the  means  of 
grace  and  with  all  the  strivings 
of  the  Spirit,  under  the  Christian 
dispensation  as  distinguished 
from  the  Jewish,  and  amid  all 
the  blessings  and  privileges  of 
the  Church  of  Christ."  (Harold 
Browne  on  the  Thirty-nine 
Articles.)  This,  in  effect,  is  the 
teaching  of  St.  Augustine,  that 
the  sin  against  the  Holy  Ghost 
is  a  final  and  obdurate  continu- 
ance in  wickedness,  despite  the 
calls  of  God  to  repentance, 
joined  with  a  desperation  of  the 
mercy  of  God.  In  Matt.  xii.  31, 
32,  it  would  seem  that  the  un- 
pardonable sin  was  committed 
by  those  who  ascribed  our  Lord's 
miracles  to  the  power  of  Beel- 
zebub. 

SOCIETIES,  CHURCH.  It  will 
be  possible  to  mention  a  few 
only  of  the  chief  societies,  &c., 
connected  with  the  Church,  in 
a  work  like  the  present.  They 
vvill  be  described  under  the 
headings  (i)  Charitable,  (2)  Edu- 
cational, (3)  Missionary,  (4) 
Building,  (5)  General. 

I.  Charitable.  Each  diocese 
has  charities  of  its  own  in 
addition  to  those  which  are  not 
of  limited  area, — 

The  Corporation  of  the  Sons  of 
the  Clergy.  Founded  1655.  Reg- 
istrar,   W.    P.    Bowman,   Esq. 


SOC. 

Office,  2,  Bloomsbury  Place, 
London.  Objects,  assistance  to 
necessitous  clergymen,  their 
widows  and  maiden  daughters ; 
education  of  children  of  poor 
clergymen,  and  the  starting  of 
them  in  life. 

The  Friend  of  the  Clergy  Corpor- 
ation, 1849.  Secretary,  Rev.  H. 
Jona,  4,  St.  Martin's  Place, 
Trafalgar  Square,  London.  Ob- 
jects much  the  same  as  above. 

The  Poor  Clergy  Relief  Corpora- 
tion, 1856.  Secretary,  Dr.  Robert 
Turtle  Pigott,  36,  Southampton 
Street,  Strand.  Objects,  imme- 
diate relief,  both  in  money  and 
clothing,  to  poor  clergymen,  their 
widows  and  orphans,  in  sickness 
and  other  temporary  distress. 

The  Cholmondelcy  Charities. 
Treasurer,  John  Hanby,  Esq., 
I,  Middle  Scotland  Yard,  White- 
hall, S.W.  Class  I.,  Augment- 
ation of  certain  stipends.  Class 
II.,  Much  the  same  as  above 
Societies.  Class  III.,  Exhibitions 
to  sons  of  clergymen  to  the  Uni- 
versities. Class  IV.,  Allowance 
for  starting  the  children  of 
clergymen  in  life. 

2.  Educational  Societies.  Each 
diocese  has  societies  of  its  own 
in  addition  to  the  following  : — 

Church  of  England  Sunday  School 
Institute.  Founded  1843.  Sec, 
J.  Palmer,  Esq.,  Serjeant's  Inn, 
Fleet  Street,  E.C.  Objects,  to 
provide  educational  appliances 
(Books,  Lessons,  &c.)  both  for 
teachers  and  scholars,  and  to 
assist  teachers  in  the  work  of 
teaching  by  means  of  lectures, 
&c. 

Incorporated  National  Society. 
Secretary,  Rev.  J.  Duncan, 
National  Society  Office,  Sanc- 
tuary, Westminster.  Object,  to 
help  forward  the  education  of 
the  Poor  in   the  Principles   of 


96 


THE   CHURCH   HANDY   DICTIONARY. 


SOC. 

the  Established  Church  by 
making  grants  to  Church  Schools 
and  the  like,  and  by  training 
teachers. 

Society  for  Promoting  Christian 
Knowledge  (see  Part  V.  of  this 
article). 

^.Missionary  Societies,  (a)  Home, 
(b)  Foreign. 

(a)  The  Missions  to  Seamen 
Society.  Office,  ii,  Buckingham 
Street,  Strand,  W.C.  Object, 
to  make  provision  for  the  spiritual 
needs  of  British  Merchant  Sailors 
when  afloat. 

The  Navvy  Mission  Society. 
Office,  Palace  Chambers,  Bridge 
Street,  Westminster,  S.W.  Ob- 
ject, to  promote  the  spiritual 
welfare  of  navvies  working  on 
railways,  docks,  &c. 

Church  Pastoral  Aid  Society, 
1836.  Office,  Falcon  Court,  32, 
Fleet  Street,  London,  E.C. 
Object,  to  give  grants  to  "Evan- 
gelical "  Clergyman  towards  the 
incomes  of  additional  curates 
and  lay  helpers  in  populous 
parishes.  The  Committee  inter- 
feres in  the  appointments. 

AdditionalCiirates'  Society,  1S37. 
Office,  7,  Whitehall,  London, 
S.W.  Object,  to  assist  in  the 
payment  of  additional  Curates, 
irrespective  of  party  views. 
This  Society  does  not  interfere 
in  the  appointments,  but  very 
properly  leaves  them  to  the  Bi- 
shop and  the  Incumbent. 

(b)  Society  for  the  Propagation 
of  the  Gospel  in  Foreign  Parts. 
Incorporated  1701.  ig,  Delahay 
Street,  Westminster,  S.W.  Ob- 
ject, the  spiritual  care  of  our 
Colonists  and  the  evangelizing 
of  the  heathen  in  British  Dom- 
inions abroad  on  thorough 
Church  of  England  principles. 

Church  Missionary  Society,  1799. 
Salisbury  Square,  London,  E.C. 


SOC. 

Object,  the  preaching  of  the 
Gospel  of  Christ  among  the 
heathen,  in  strict  accordance 
with  the  doctrines  and  discipline 
of  the  Church  of  England. 

Colonial  Bishoprics  Fund,  ig, 
Delahay  Street,  Westminster, 
S.W.  Object,  to  help  endow 
Colonial  Sees. 

There  is  also  a  Mission  to  the 
Jews,  16,  Lincoln's  Inn  Fields,, 
London. 

4.  Building  Societies.  There 
are  many  Diocesan,  as  well  as 
General  Church  Building  Soci- 
eties. 

Queen  Anne's  Bounty.  (See 
Bounty,  Queen  Anne's.)  Dean's 
Yard,  Westminster,  S.W.  Ob- 
ject, the  building  of  Parsonage 
Houses,  cS:c. 

Incorporated  Church  Building 
Society.  7,  Whitehall,  London. 
Object,  the  Enlargement,  Build- 
ing and  Repairing  of  Churches 
and  Chapels  in  England  and 
Wales. 

5.  General  Societies.  These  all 
have  local  branches. 

Society  for  Promoting  Christian 
Knowledge.  Address,  The  Sec- 
retaries, S.P.C.K.,  Northum- 
berland Avenue,  London,  W.C. 
Objects,  to  provide  good  and 
cheap  Bibles  and  Prayer  Books 
in  various  languages  ;  to  circu- 
late general  literature  of  a  high 
character  in  thorough  keeping 
with  the  principles  of  the  Church 
of  England,  and  suitable  to  all 
classes  ;  to  help  forward  Church 
Education,  Home  Mission  Work, 
The  Building  of  Churches  and 
Chapels  abroad,  and  the  Train- 
ing of  a  Native  Ministry  abroad. 

The  Religiotis  Tract  Society,  6, 
Paternoster  Row,  London.  Ob- 
ject, the  production  and  circula- 
tion of  religious  books,  treatises, 
tracts  and    pure    literature,   in 


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97 


soc. 

various  languages,  throughout 
the  British  Dominions,  and  in 
Foreign  Countries,  of  a  Protest- 
ant and  Evangelical  description. 

The  British  and  Foreign  Bible 
Society,  146,  Queen  Victoria  St., 
London,  E.C.  Object,  the  cir- 
culation of  the  Holy  Scriptures 
in  various  languages  without 
note  or  comment,  both  at  home 
and  abroad. 

Church  Penitentiary  Association, 
14,  York  Buildings,  Adelphi, 
London.  Object,  the  establish- 
ment and  maintenance  of  Peni- 
tentiaries and  Houses  of  Refuge 
throughout  the  country  for  the 
lessening  of  vice,  and  furthering 
efforts  for  the  recovery  of  the 
fallen. 

Church  of  England  Temperance 
Society.  Object,  the  Promotion 
of  the  Habits  of  Temperance  ; 
the  Reformation  of  the  Intem- 
perate ;  and  the  removal  of  the 
Causes  which  lead  to  Intem- 
perance. 

The  Church  Defence  Association. 
St.  Stephen's  Palace  Chambers, 
9,  Bridge  Street,  Westminster. 
Object,  to  resist  all  attempts 
to  destroy  or  weaken  the  union 
between  Church  and  State,  or  to 
injure  the  temporal  interests  of 
the  Church. 

English  Church  Union,  35,  Well- 
ington Street,  Strand,  London, 
W.C.  Object,  to  unite  Clergy 
and  Laity  in  loyal  Defence  of 
the  Doctrine  and  Discipline  of 
the  Church  of  England  and  the 
Rights  and  Liberties  of  her 
faithful  children. 

The  Church  Association,  14, 
Buckingham  Street,  Strand. 
■Object,  to  uphold  the  doctrines 
of  the  Evangelical  Party  in  the 
Church  of  England.  This  So- 
ciety is  notorious  as  the  prose- 
•cutor  of  Mr.  Mackonochie  and 


SPO. 

other  clergy  of  the  same  school. 
The  Free  and  Open  Church  Asso- 
ciation, 33,  Southampton  Street, 
Strand.  Objects,  (i)  The  throw- 
ing open  of  our  Churches  for  the 
free  and  equal  use  of  all  classes  ; 

(2)  The  adoption  of  the  W' eekly 
Offertory  instead  of  Pew  Rents  ; 

(3)  The  opening  of  Churches 
throughout  the  day  for  private 
prayer. 

Tithe  Redemption  Trust.      (See 
Tithes.) 

SOCINIANISM.  The  doctrine  of 
Faustus  Socinus,  an  Italian,  born 
1539.  He  taught  that  the  eternal 
Father  was  the  one  only  God, 
and  that  Jesus  was  God  no 
otherwise  than  by  His  superiority 
over  all  creatures.  That  Jesus 
Christ  was  not  a  mediator  be- 
tween God  and  man,  but  only  a 
pattern  to  men.  That  the  punish- 
ment of  Hell  will  last  only  for  a 
time,  after  which  both  body  and 
soul  will  be  destroyed.  That  it 
is  not  lawful  for  princes  to  make 
war.  Many  of  the  Anabaptists 
are  Socinian  in  doctrine.  (See 
Unitarianism.) 

SON   OF   GOD,  see  Trinity,  the 
Holy. 

SPIKE.  The  high  pyramidical 
capping  or  roof  of  a  tower.  This 
is  sometimes  confounded  with 
the  word  Steeple,  which  latter 
really  means  the  tower,  with  all 
its  appendages. 

SPONSORS.  In  the  administra- 
tion of  Baptism,  Sponsors  have 
from  time  immemorial  held  an 
important  place.  They  are  called 
Sponsors,  because  they  respond  or 
answer  for  the  baptized.  They 
are  also  called  Sureties,  in  virtue 
of  the  security  given  by  them  to 


98 


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STA. 

the  Church,  that  the  baptized 
shall  be  "  virtuously  brought  up 
to  lead  a  Godly  and  a  Christian 
life."  They  are  also  called  God- 
parents because  of  the  spiritual 
affinity  created  in  Baptism  when 
they  undertake  a  responsibility 
almost  parental  in  the  future 
training  of  the  baptized.  In  the 
Church  of  Rome  Godparents 
may  not  intermarry.  Anciently 
only  one  Sponsor  was  required. 
Their  action  at  the  font  may  be 
likened  to  that  of  those  who 
brought  the  man  sick  of  the 
palsy  to  our  Lord.     (Mark  ii.) 

Although  it  is  not  necessary 
to  have  Sponsors  for  the  validity 
of  Baptism,  still  the  rule  of  the 
Church  of  England  requires 
that  "  There  shall  be  for  every 
male  child  to  be  baptized  two 
Godfathers  and  one  Godmother ; 
and  for  every  female,  one  God- 
father and  two  Godmothers." 
(Rubric.)  And  Canon  29,  "  No 
person  shall  be  urged  to  be  pre- 
sent, nor  be  admitted  to  ansu-er 
as  Godfather  for  his  own  child  ; 
norany  Godfatheror  Godmother 
shall  be  suffered  to  make  any 
other  answer  or  speech,  than  by 
the  Book  of  Common  Prayer  is 
prescribed  in  that  behalf.  Nei- 
ther shall  any  person  be  ad- 
mitted Godfather  or  Godmother 
to  any  child  at  Christening  or 
Confirmation,  before  the  said 
person  so  undertaking  hath  re- 
ceived the  Holy  Communion." 
Parents  are  now  allowed  to  act 
as  sponsors  for  their  children. 

STALLS.    Seats  in  the  choir,  or 
chancel. 

STEEPLE,  aee  Spire. 

STEPHEN'S    (St.)    DAY.      Dec. 
26th.     A  festival    in   honour  of 


SUN. 

the  proto-  (first)  martyr,  St. 
Stephen.  He  was  one  of  the 
seven  deacons,  and  all  we  know 
of  him  is  told  us  in  Acts  vii.  and 
viii. 

STOLE,  see  Vestments. 

SUCCENTOR.  The  precentor's 
deputy  in  Cathedral  Churches. 
At  York  he  is  a  dignitary,  and 
is  called  Succentor  Canonicor^im  to 
distinguish  him  from  the  other 
subchanter,  who  is  a  vicar- 
choral. 

SUCCESSION,  APOSTOLICAL, 

*ee  Apostolical  Succession  and 
Orders,  Holy. 

SUFFRAGANS.  Properly  all 
provincial  Bishops  who  are  un- 
der a  Primate  or  Metropolitan  ; 
but  the  word  now  is  applied 
especially  to  assistant  Bishops, 
such  as  the  Bishop  of  Bedford, 
the  Bishop  of  Nottingham,  &c. 

SUNDAY.  The  first  day  of  the 
week,  so  called  by  the  Saxons, 
because  it  was  dedicated  to  the 
worship  of  the  Sun. 

Among  Christians  it  is  kept 
"holy"  instead  of  the  Jewish 
Sabbath,  because  on  that  day 
our  Lord  rose  from  the  dead, 
and  for  that  reason  it  is  called  by 
St.  John  "the  Lord's  Day.'* 
(Rev.  i.  10.)  When  the  Sunday 
began  to  be  kept  instead  of  the 
Sabbath  we  are  not  quite  sure, 
but  we  find  that  the  Apostles 
kept  the  first  day  of  the  week  as 
a  festival.  Our  Lord  Himself 
sanctioned  it  by  His  repeated 
appearance  among  His  disciples 
on  that  day.  The  Holy  Spirit, 
too, poured  down  His  miraculous 
gifts  on  that  day.  The  early 
Christians  observed  the  Sunday. 


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99 


SUP. 

By  many  it  is  believed  that  it  is 
one  of  the  things  in  which  our 
Lord  instructed  His  Apostles  be- 
fore His  Ascension,  while 
"  speaking  of  things  pertaining 
to  the  Kingdom  of  God."  (Acts 
1,3.)  The  phrase  "  kingdom  of 
God  "  is  always  used  of  the 
Church.  In  keeping  the  Sun- 
day "  holy,"  Christians  comply 
with  the  spiyi't  of  the  fourth 
Commandment,  which  orders  a 
seventh  part  of  our  time  to  be 
consecrated  to  God. 

SUPER- ALTAR,  or  RE-TABLE. 

A  shelf  or  step  behind  the  altar, 
on  which  the  vases,  candlesticks, 
and  cross  are  placed.  Properly 
the  Super-Altar  IS  a  small  port- 
able slab  of  stone  which  is  placed 
on  wooden  altars. 

SUPEREROGATION.  The  14th 
Article  gives  the  teaching  of  the 
Church  of  England.  Romanists 
teach  that  there  are  certain  good 
deeds  which  have  been  per- 
formed by  saints  over  and  above 
those  necessary  for  their  own 
salvation.  From  this  fund  of 
good  works,  technically  known 
as  the  Treasury  of  Merits,  the 
Pope  claims  to  have  the  power 
to  draw  and  apply  the  good 
deeds  of  others  to  the  benefit  of 
those  who  are  deficient  in  them 
themselves. 

SUPREMACY.  The  Church  of 
England  regards  the  Sovereign 
as  being  over  all  persons,  and  all 
causes,  ecclesiastical  as  well  as 
civil,  supreme  in  this  realm.  (See 
Article  xxxvii.)  This  does  not 
teach  in  any  way  that  the  Clergy 
derive  their  authority  and  mis- 
sion from  the  State,  as  some 
misunderstand.  (See  Apostolical 
Succession.) 


SWE. 
SURPLICE,  see  Vestments. 

SURROGATE.  One  appointed 
in  place  of  another.  Thus  to 
avoid  the  necessity  of  journey- 
ing to  the  Bishop,  he  grants  to 
other  clergymen  living  in  the 
principal  towns,  the  power  of 
giving  licenses  for  marriage  in- 
stead of  publishing  banns,  of 
granting  probates  of  wills,  &c. 
These  clergy  men  act  ing  in  placeof 
the  Bishop  are  called  Surrogates. 

SWEDENBORGIANS.  The  fol- 
lowers of  Emanuel,  Baron  Swe- 
denborg,  who  was  born  in  Stock- 
holm in  1688,  and  died  in  Lon- 
don, 1772.  He  believed  himself 
to  be  the  subject  of  inspiration, 
and  taught  that  the  Scriptures 
have  two  senses,  natural  and 
spiritual.  The  natural  sense  is 
that  held  by  the  Christian 
Church,  but  the  spiritual  is  that 
which  is  concealed  within  the 
natural  sense  of  the  same  words. 
He  taught  that  the  second  ad- 
vent had  been  realized  in  the 
establishment  of  his  NewChurch, 
the  "  New  Jerusalem  "  of  the 
Apocalypse. 

They  do  not  receive  the  usual 
doctrine  of  the  Trinity,  and  re- 
ject the  doctrine  of  justification 
by  faith  alone.  They  administer 
the  Sacraments.  They  still  pro- 
fess to  believe  themselves  visited 
by  super-natural  beings,  by  the 
Apostles  and  other  saints.  It  is 
not  generally  known  that  the 
heaven  of  the  Swedenborgian 
bears  a  close  resemblance  to  the 
Mahometan's  idea  of  heaven, — 
a  place  of  sensual  delights  ;  and 
one  of  their  books  which  is  as 
hard  to  obtain  as  the  others  are 
easy,  named  "  Conjugal  Love," 
is  not  particularly  moral  in  its 
teaching! 


lOO 


THE  CHURCH  HANDY  DICTIONARY. 


SYN. 

The  Sii'edenborgians  number  64 
Societies,  with  4,987  registered 
members. 

SYNOD.  A  meeting  duly  sum- 
moned and  constituted  of  eccle- 
siastical persons  for  the  discus- 
sion of  religious  matters.  Sy- 
nods are  of  less  authority  than 
general  or  CEcumenical  Councils. 


TE  DEUM  LAUDAMUS.  A 
canticle  of  Morning  Prayer, 
which  has  been  sung  for  1,500 
years  throughout  the  Western 
Church.  Its  origin  is  not  known. 
The  tradition  which  ascribes  it 
to  St.  Ambrose,  or  to  St.  Ambrose 
and  St.  Augustine,  conjointly, 
rests  on  very  slight  foundation. 
An  able  article  in  the  Clinrch 
Quarterly  Review  (April,  1SS4), 
comes  to  the  conclusion  that 
the  Te  Deum  very  probably 
originated  from  the  monastery 
of  St.  Honoratus,  at  Lerins,  about 
the  middle  of  the  sth  century.  It 
is  the  great  triumphant  hymn  of 
praise  of  the  Western  Church  as 
the  Gloria  in  Excelsis  is  of  the 
Eastern.  Verses  i  to  13,  are 
praise;  vv.  14-19  are  a  Creed 
in  our  Lord  Jesus  Christ ;  vv. 
20-29  are  prayer  to  our  Lord 
broken  by  another  burst  of 
praise.  There  is  a  musical  set- 
ing  of  the  Tc  Deum,  called  the 
Ambrosian,  dating  from  the  5th 
century. 

TESTAMENT,OLD|AND  NEW, 
SCO  Bible. 

TESTIMONIAL  LETTERS,  see 
Orders,  QualiflcatioDs  lor, 

THANKSGIVING,  THE  GEN- 
ERAL. Composed  by  Bishop 
Reynolds,  and  inserted  in  1662. 
The  custom  obtainine;  in  some 


THO. 

churches  of  the  congregation  re- 
peating this  Thanksgiving  after 
the  minister,  was  certainly  not 
originally  intended,  and  perhaps 
has  been  based  on  a  mistaken 
idea  of  the  meaning  of  the  word 
"  general,"  as  applied  to  this 
Thanksgiving  :  we  understand 
it  to  mean  that  the  terms  and 
subjects  of  the  prayer  are  general. 

THEISM.  The  recognition  of  a 
principle  apart  from  nature,  in- 
dependent of  nature,  yet  mould- 
ing, regulating,  and  sustaining 
nature.  The  idea  of  Personality 
is  essential  to  Theism.  A  -theism, 
literally,  is  the  denial  of  Theism. 

THEOLOGY.  The  science  which 
treats  of  the  Deity.  It  is  too 
often  forgotten  that  theology  is 
a  science  as  much  as  medicine 
or  mathematics,  or  we  should 
not  find  the  laity  so  confident  of 
their  knowledge,  and  so  ready  to 
give  the  law  on  questions  of 
systematic  Divinity. 

THEOLOGICAL      COLLEGES. 

Colleges  specially  established 
for  the  training  of  candidates 
for  Holy  Orders,  in  theology. 
They  seem  to  answer  to  the  as- 
semblies of  "  sons  of  the  pro- 
phets," spoken  of  in  2  Kings  ii. 
3,  5,  7,  &c.  These  colleges  have 
not  the  power  of  conferring  de- 
grees. 

THOMAS'S  (St.)  DAY.  Dec.  21st. 
The  name  Thomas  (Hebrew), 
and  Didymus  (Greek),  means  a 
"  twin  brother."  Some  think 
St.  Matthew  to  have  been  his 
brother.  The  only  incidents  of 
his  life  with  which  we  are  ac- 
quainted, are  told  us  by  St.  John, 
(xi.  16;  xiv.  5;  XX.  28.)  Tradi- 
tion  says   that   he  laboured  in 


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101 


THE. 

Persia,  and  finally  suffered  mar- 
tyrdom in  India. 

THRONE.  The  Bishop's  seat  in 
his  Cathedral.  Anciently  it 
stood  behind  the  altar  in  church- 
es which  terminated  in  an  apse. 

TIPPET,    see   Hood. 

TITHES.  A  certain  portion,  or 
allotment,  for  the  maintenance 
of  the  priesthood,  being  the 
tenth  part  of  the  produce  of 
land,  cattle,  or  other  branches 
of  wealth.  It  is  an  income,  or 
revenue,  common  both  to  the 
Jewish  and  Christian  priest- 
hood. (Gen.  xiv.  20;  Lev.  xxvii. 
30-33;  &c.)  The  origin  of  ^/Y//^s, 
in  the  Christian  Church,  was 
something  of  this  kind  :  When 
a  benefactor  was  not  able 
or  not  willing  to  part  with  an 
estate  out  and  out,  he  settled  on 
the  Church  which  he  was  en- 
dowing a  certain  portion  of  the 
income  arising  out  of  the  estate. 
The  ratio  which  this  portion  bore 
to  the  whole  amount  varied 
enormously,  and  so  one  man 
gave  a  tithe  of  corn  only,  another 
a  tithe  of  wood,  another  a  tithe 
of  meadow  land,  another  a  tithe 
of  stock,  another  tithes  of  all 
these  together.  There  is  a  very 
common  mistake  made  that 
tithes  are  a  kind  of  tax,  levied 
on  the  whole  country  by  Act  of 
Parliament.  They  are  nothing 
of  the  kind,  being  simply  a  cer- 
tain portion  of  the  income  arising 
out  of  lands  settled  by  the  former 
owners  of  those  lands  for  the 
maintenance  of  the  parson  of  the 
parish.  They  date  back  to  the 
4th  century. 

Although  the  Church  is  dis- 
established in  Ireland,  tithes  are 
still    paid,    not    to    the    clergy, 


TRA. 

but  to  the  Government.  Dis- 
establishment, therefore,  is  small 
gain  to  the  farmer. 

Titlte  Redemption  Trust.  In  the 
year  1846  a  very  excellent  So- 
ciety was  formed,  called  "The 
Tithe  Redemption  Trust,"  the 
object  of  which  is  the  very  oppo- 
site of  that  at  which  the  Libera- 
tion Society  aims.  It  has  been 
quietly  at  work  for  some  years, 
endeavouring,  with  some  success, 
to  get  back,  either  by  redemp- 
tion or  by  voluntary  donation,  the 
tithes  which  have  been  alienated 
by  appropriation  or  impropri- 
ation. What  portion  of  Church 
property  has  been  long  enjoyed 
by  private  families,  or  by 
Corporations,  has,  of  course, 
become  inalienable ;  but  it  would 
be  a  reasonable  and  a  righteous 
thing  (and  all  the  more  blessed 
for  being  voluntary)  that  every 
person  who  receives  tithes,  or 
possesses  glebe  land  in  a  parish, 
for  which  no  spiritual  service  is 
rendered,  should  give  in  some 
way  or  other  to  the  Church  a 
very  liberal  percentage  of  what 
was  never  meant  to  be  raised 
for  the  purpose  of  private  emolu- 
ment, but  for  the  fitting  discharge 
of  ecclesiastical  duties.  (Webb's 
"  England's  Inheritance  in  her 
Church.") 

TITLE,  see  Orders,  Qualifica- 
tions for. 

TRACTARIANISM.  The  Ang- 
lican movement  which  began 
with  the  publication  of  the  cele- 
brated ' '  Tracts  for  the  Times  ' '  in 
1833.  The  principal  results  of 
this  movement  are  (i)  the  com- 
plete redintegration  of  the 
original  theory  of  the  Church  of 
England;  of  that   "ancient  re- 


I02 


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TRA. 

ligion  which,  in  1830,  had  well- 
nigh  faded  out  of  the  land;" 
(2)  the  improvement  which  has 
taken  place  in  the  lives  of  the 
clergy,  in  the  performance  of 
the  Services,  and  in  the  con- 
dition of  our  churches  ;  and  the 
marked  revival  in  the  Corporate 
life  of  the  Church  herself. 

The  great  names  of  this 
movement  are  Pusey,  Newman, 
Marriott,  Oakley,  Manning, 
Robert  Wilberforce,  Keble,  and 
Palmer.  For  some  few  the 
movement  led  to  disastrous 
issues  ;  and  they  fell  at  last  into 
Roman  errors,  and  joined  that 
erring  Church. 

THAN  SUBSTANTIATION.  The 
name  given  to  the  philosophical 
theory  whereby  the  Church  of 
Rome  has  endeavoured  to  ex- 
plain and  define  the  doctrine  of 
the  Real  Presence.  In  it  they 
allege  that  the  bread  and  wine 
in  the  Eucharist  is  miraculously 
converted  or  changed  into  the 
v^ery  body  and  blood  of  our 
Lord,  by  the  consecration  of 
the  priest.  This  false  doctrine  is 
condemned  in  Article  xxviii. 

TRENT,     COUNCIL     OF.      An 

important  Council  of  the  Roman 
Church  which  met  in  1545,  and 
was  dissolved  in  1563.  The  city 
of  Trent  is  in  the  Tyrol.  It  was 
at  this  Council  that  the  Creed 
of  the  Roman  Church  was  last 
defined,  and  all  who  differed 
from  it  were  anathematised. 
Neither  the  Greek  Church  nor 
the  English  Church  was  repre- 
sented there,  so  it  has  no  claim 
to  the  title  of  oecumenical,  or 
general,  as  asserted  by  Roman- 
ists. 

TRINITY,    THE    HOLY.     The 


TRI. 

Athanasian  Creed  and  Article  i. 
give  the  teaching  of  our  Church 
on  the  Holy  Trinity.  There 
we  learn  that  in  the  unity 
of  the  Godhead  there  be  three 
Persons  ;  that  is,  though  there 
be  but  one  living  and  true  God, 
yet  there  be  three  Persons,  who 
are  that  one  living  and  true  God. 
Though  the  true  God  be  but  one 
in  substance,  yet  He  is  three  in 
subsistence,  so  as  still  to  be  but 
one  substance.  And  these  three 
Persons,  every  one  of  which  is 
God,  and  yet  all  three  but  one 
God,  are  really  related  to  one 
another ;  as  they  are  termed  in 
Scripture,  one  is  the  Father, 
the  other  the  Son,  the  other  the 
Holy  Ghost. 

The  Father  is  the  first  Person 
in  the  Deity  ;  not  begotten,  nor 
proceeding,  but  begetting ;  the 
Son,  the  second,  not  begetting 
nor  proceeding,  but  begotten ; 
the  Holy  Ghost,  the  third,  not 
begotten,  nor  begetting,  but  pro- 
ceeding. The  first  is  called  the 
Father,  because  He  begot  the 
second  ;  the  second  is  called  the 
Son,  because  He  is  begotten  of 
the  Father;  the  third  is  called 
the  Holy  Ghost, because  breathed 
both  from  the  Father  and  the 
Son. 

This  is  a  great  mystery  to  us, 
which,  however,  we  are  not 
called  upon  to  understand,  but 
only  to  believe  on  the  plain  state- 
ment of  Scripture. 

The  Father  is  God,  John  vi, 
27 ;  Gal.  i.  I ;  I  Thess.  i.  i,  &c. 

The  Son  is  God,  John  i.  i ; 
XX.  28 ;  Rom.  ix.  5,  &c. 

The  Holy  Ghost  is  God.  This, 
however,  has  to  be  proved  by 
implication  and  analogy,  as  with 
Luke  i.  35  compare  Matt.  i.  18; 
Acts  v.  3,  4,  with  John  iii.  6 
compare   i   John  v.  4;   with  i 


THE  CHURCH  HANDY  DICTIONARY. 


103 


TRI. 

Cor,  iii.  16   compare  vi.   19,  &c. 

The  unity  of  the  Godhead  is 
declared  in  many  such  passages 
as  Deut.  vi.  4  ;  Gal.  iii.  20 ;  John 
X.  30,  &c. 

The  Son  of  God,  our  Lord 
Jesus  Christ,  "  took  man's  nature 
in  the  womb  of  the  blessed 
Virgin,  of  her  substance ;  so  that 
the  two  whole  and  perfect 
natures,  that  is  to  say  the  God- 
head and  Manhood,  were  joined 
together  in  one  Person,  never  to 
be  divided,  whereof  is  one  Christ 
very  God  and  very  Man."  (Art. 
ii.  and  Luke  i.) 

TRINITY  SUNDAY.  This  is  a 
festival  of  Western  origin,  and 
of  comparatively  recent  date ; 
the  earliest  formal  notice  of  the 
festival  is  in  England,  under 
Becket,  in  1162  ;  though  the 
collect  dates  from  the  5th  cen- 
tury. 

TRIUMPHANT,  The  CHURCH. 

Those  who  have  departed  this 
life  in  God's  faith  and  fear ;  the 
Church  in  Heaven.  The  Church 
on  earth  is  called  the  Church 
Mihtant. 

TUNICLE,  iM  Vestments. 

TYPE.  An  impression,  image,  or 
representation  of  some  model 
which  is  termed  the  anti-type; 
thus  the  brazen  serpent  and  the 
paschal  lamb  were  types,  of  which 
our  Lord  was  the  anti-type. 


UNITARIANS.  Heretics  who 
deny  the  Divinity  of  our  Lord 
Jesus  Christ,  and  the  separate 
personality  of  the  Holy  Ghost. 
The  name  includes  all  Deists, 
whether  the  Arians  of  old,  or 
the  Socinians  (which  see)  of 
later  years. 


UTI. 

The  Arians  were  heretics 
named  after  Arius,  whose  doc- 
trine was  condemned  at  the 
Council  of  Nice,  a.d.  325.  He 
taught  that  there  was  a  time 
when  the  Son  of  God  was  not, 
and  that  He  was  created  by 
the  Father.  He  called  Him  by  the 
name  of  God,  but  denied  that 
He  was  homoousios,  "  of  one  Sub- 
stance" with  the  Father.  The 
Arians  seem  to  have  held  that 
the  Holy  Ghost  also  was  a 
created  Being.  The  Athanasian 
Creed,  vv.  4-19  opposes  the 
Arian  heresy. 

The  Unitarians  have  in  Eng- 
land 325  ministers,  355  chapels, 
and  about  13  mission  stations. 

UNIVERSITY.  {'L2it.,wiiversnas, 
corporation.)  A  corporation  of 
teachers  and  students  instituted 
for  the  promotion  of  the  higher 
education,  and  empowered  ts 
grant  degrees  in  the  variouo 
faculties  of  Divinity,  Arts,  Law. 
Medicine,  &c. 

England  has  five  Universities, 
two  ancient — Oxford  and  Cam- 
bridge ;  and  three  modern,  viz., 
Durham,  London,  and  the  Vic- 
toria University,  Manchester. 

USE,  see  Sarum,  Use  of. 

UTILITARIANISM.  The  name 
of  the  peculiar  theory  of  Ethics, 
or  of  the  ground  of  moral  obli- 
gation, that  adopts,  as  the 
criterion  of  right,  the  happiness 
of  mankind ;  or,  as  Jeremy 
Bentham  defined  it,  "  the  great- 
est happiness  of  the  greatest 
number."  It  is  opposed  to  the 
view  that  founds  moral  distinc- 
tions on  the  mere  arbitrary  will 
of  God.  The  most  eminent 
modern  advocates  of  Utilitar- 
ianism   are    Hume,     Bentham, 


I04 


THE  CHURCH  HANDY  DICTIONARY. 


VEN. 

Paley,  James  Mill,  John  Stuart 
Mill,  Sir  James  Mackintosh, 
John  Austin,  Samuel  Bailey, 
Herbert  Spencer,  and  Bain. 


VENIAL  SIN,  'ec  Sin. 

VENI  CREATOR.  An  old  Latin 
hymn  ascribed  by  common 
tradition  to  St.  Ambrose,  but 
with  no  sufficient  authority.  It 
has  been  used  with  special  ref- 
erence to  the  gifts  of  Ordination 
since  the  nth  century.  The 
first  version  in  the  Ordination 
Service  was  inserted  in  1662, 
previous  to  that  the  second  and 
longer  form  had  been  used. 

VENITE,  EXULTEMUS 
DOMINO.  Ps.  xcv.  has  been 
sung  as  the  "Invitatory  Psalm," 
opening  the  Service  of  Praise, 
from  time  immemorial.  It  is 
found  in  the  Sarum  Use.  In  the 
Eastern  Church  a  condensed 
form  of  it  is  used. 

VERGER.  From  the  Latin  Virga, 
a  Hod.  One  who  carries  the  mace 
before  the  Dean  or  Canons  in  a 
Cathedral,  or  conducts  the  con- 
gregation to  their  seats  in  church. 

VERSICLES.  The  short  ejacula- 
tory  prayers  of  our  Service,  gen- 
erally taken  from  Holy  Scripture. 

VERSION,  The  AUTHORISED. 

The  version  of  the  Bible  now  in 
use  in  England.  It  was  pub- 
lished in  161 1,  and  authorised 
by  King  James  I.  It  retains 
in  many  places  the  original 
translation  of  Tyndale,  very  little 
altered.  A  company  of  Divines 
and  Scholars  of  the  present  day 
have   been  engaged  in  revising 


VES. 

this  version  of  the  Old  Testa- 
ment. The  result  of  their  labours 
will  probably  be  given  to  the 
public  in  1SS5.     (See  Bible.) 

VERSION,      THE      REVISED. 

The  version  of  the  New  Testa- 
ment put  forth  in  iSSi.  It  is  a 
revision  of  that  of  161 1,  made 
by  a  company  of  Scholars  and 
Divines,  and  aims  at  being  a 
more  exact  reproduction  of  the 
original.  Although  at  present  it 
has  not  been  authorised  for 
public  use,  yet  it  will  be  found 
by  all  to  be  a  very  useful  com- 
mentary on  the  Authorised 
Version. 

VESPERS,  or  EVENSONG.  The 

Evening  Service  of  the  Church. 
For  arrangement,  &c.,  seeMoyn- 
ing  Prayer,  but  the  various  parts 
of  the  Service  are  given  each 
under  its  own  heading. 

VESTMENTS.  Generally,  the 
garments  worn  by  the  clergy  in 
the  public  services  of  the  Church, 
but  more  particularly  the  special 
robes  worn  by  some  clergymen 
during  the  celebration  of  the 
Holy  Communion. 

Alb.  A  linen  vestment  longer 
than  the  surplice,  and  with  tight 
sleeves.  It  is  confined  at  the 
waist  by  a  girdle,  and,  when 
employed  in  the  Eucharist,  it  is 
often,  though  not  necessarily, 
ornamented  with  patches  of  em- 
broidery called  apparels. 

Amice.  A  kind  of  broad  linen 
collar,  fastened  with  strings. 

Diretta.  A  square  cap  of  black 
silk  worn  at  processions  and 
other  out-door  functions.  It  is 
simply  the  ordinary  cap  (beret) 
of  civil  life,  and,  like  the  cassock, 
is  not  strictly  an  ecclesiastical 
vesture  at  all.     It  is  worn  also 


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105 


VES. 

in  church  during  certain  parts 
of  the  service  by  extreme 
RituaHsts. 

Cassock.  A  long  coat  buttoning 
over  the  breast  and  reaching  to 
the  feet,  confined  at  the  waist 
by  2ihvoa.dsa.sh.ca\\ed  the  cincture. 
It  is  worn  immediately  over  the 
ordinary  clothes  of  the  minister, 
and  is  usually  of  black,  though 
violet  and  scarlet  are  sometimes 
used. 

Chasuble.  An  oval  garment 
without  sleeves,  open  at  the 
sides,  and  having  an  aperture  at 
the  neck  through  which  the 
priest  passes  his  head.  It  is 
embroidered  with  a  Y-Cross 
behind,  and  is  considered  the 
principal  vestment  of  the  priest. 
It  varies  in  colour  with  the 
season. 

Cope.  A  large  semicircular 
cloak  of  silk  or  other  material, 
fastening  in  front  by  a  clasp  or 
morse.  At  the  back  is  a  piece 
of  embroidery  in  the  shape  of  a 
shield,  called  the  hood.  It 
varies  in  colour  with  the  season. 

Cotta.  A  vestment  of  linen, 
shorter  than  the  surplice,  and 
not  quite  so  full.  It  has  short 
sleeves,  and  is  frequently  edged 
with  lace. 

Dalmatic  and  Tunicle.  These 
differ  very  slightly  in  form,  but 
the  former  is  generally  the  more 
richly  embroidered.  It  is  the 
special  dress  of  the  Deacon  at 
Holy  Communion,  and  varies  in 
colour  with  the  season. 

Girdle.  A  white  cord,  used  to 
confine  the  Alb  at  the  waist. 

Hood.     (See  article,  Hood.) 

Maniple.  A  smaller  Stole  worn 
over  the  left  arm. 

Stole.  A  narrow  strip  of  silk 
passed  round  the  neck  and  hang- 
ing in  front  to  about  the  knees. 

H 


VES. 

It    varies    in    colour    with    tlie 
season. 

Surplice.  A  linen  vestment  of 
various  degrees  of  fulness,  and 
with  long  wide  sleeves.  It  is 
the  garment  usually  worn  by  the 
clergy  of  the  Church  of  England , 
although  many  of  the  above  are 
ordered  in  the  first  Prayer  Book 
of  Edward  VI. 

The  Eucharistic  Vestments 
are  the  Amice,  Alb,  Girdle, 
Stole,  Maniple,  Tunicle,  Dal- 
matic and  Chasuble. 

Besides  these  we  have  the 
Episcopal  Vestments,  called  the 
the  chimere  and  the  rochet. 

Chimeve.  The  upper  robe  worn 
by  a  Bishop,  to  which  the  lawn 
sleeves  are  generally  attached. 
Until  Queen  Elizabeth's  time  it 
was  of  scarlet,  but  in  her  reign 
it  was  changed  into  black  satin. 

Rochet.  A  linen  garment  worn 
by  Bishops  under  the  chimere. 
The  lawn  sleeves  now  sewn  on 
the  chimere  properly  are  part  of 
the  rochet,  and  formerly  were 
much  less  full  than  now  worn. 
(See  Ornaments.) 

VESTRY.  A  room  attached  to 
a  church  for  the  keeping  of  the 
vestments  and  sacred  vessels. 
Meetings  of  parishioners,  for  the 
despatch  of  the  official  business 
of  the  parish  are  held  in  this 
room,  whence  they  are  called 
Vestries,  or  Vestry  Meetings.  It 
is  not  however  essential  to  the 
validity  of  the  meeting  that  it 
should  be  held  in  the  Vestry  of 
the  church,  indeed,  by  making 
application  under  an  Act  passed 
in  1S50,  meetings  in  the  Vestry 
can  be  made  illegal.  Notice  of  the 
meeting  must  be  affixed  on  ornear 
the  door  of  the  Church  three 
days  previously.  The  Incum- 
bent is  ex-officio  chairman  of  the 


io6 


THE  CHURCH  HANDY  DICTIONARY. 


VIA. 

meeting,  and  all  persons  rated 
to  the'  relief  of  the  poor  are 
entitled  to  attend  and  vote. 

VIA  MEDIA.  The  middle  road. 
This  position  is  occupied  in  the 
Christian  world  by  the  Anglican 
Church.  On  the  one  side  there 
is  the  Church  of  Rome  ;  on  the 
other,  the  ultra-Protestant  Sects. 
The  phrase  is  also  used  of  any 
middle  way  between  two  ex- 
tremes. 

VIATICUM.  A  provision  made 
for  a  journey.  In  the  ancient 
Church  both  baptism  and  the 
Eucharist  were  called  Viatica, 
because  they  are  equally  neces- 
sary for  the  safe  passage  of  a 
man  through  this  world  to  eter- 
nal life.  More  particularly,  how- 
ever, the  term  is  used  of  the 
Eucharist  given  to  persons  in 
immediate  danger  of  death.  The 
13th  Canon  of  the  Council  of 
Nice  ordains  that  none  "  be  de- 
prived of  his  perfect  and  most 
necessary  viaticum  when  he  de- 
parts out  of  this  life." 

VICAR,  see  Rector. 

VICARS  CHORAL.  The  assist- 
ants or  deputies  of  the  canons 
or  prebendaries  of  cathedrals 
and  collegiate  churches,  in  the 
discharges  of  their  duties.  They 
are  not  necessarily  all  in  Holy 
Orders ;  those  who  are  so  are 
now  generally  called  "  Minor 
Canons,"  (which  see)  and  the 
others  are  "  Lay-clerks." 

VICAR  GENERAL.  An  officer 
whose  duties  are  much  the  same 
as  those  of  the  Chancellor  of  a 
Diocese  (which  see.) 

VIGIL.      The    night   or  evening 


VUL. 

before  certain  holy-days  of  the 
Church.  The  word  means  a 
watching,  and  is  derived  from  the 
custom  of  the  primitive  Christ- 
ians, who  used  to  spend  the 
whole  night  previous  to  any 
great  festival  in  watching  and 
fasting.  The  Collect  for  those 
holy-days  which  have  vigils  is 
read  at  the  Evening  Service  of 
the  day  before.  Festivals  occur- 
ring in  seasons  of  joy  as  a  rule 
have  no  vigil  preceding  them. 

VIRGIN  MARY,  see  Mary. 

VISITATION.  Once  in  three 
years  a  Bishop  goes  through 
his  diocese,  calling  together  the 
Clergy  at  different  centres,  and 
delivering  to  them  a  charge, 
(which  see.)  An  Archdeacon  does 
the  same  for  his  Archdeaconry 
once  a  year.  It  is  at  this  latter 
visitation  that  Church-wardens 
are  admitted  to  their  office. 

VISITATION    OF    THE    SICK, 

see  Sick. 

VOLUNTARY.  A  piece  of  Music 
played  on  the  organ  at  the  be- 
ginning and  close  of  Divine  Ser- 
vice. Formerly  a  Voluntary  was 
played  after  the  Psalms,  some- 
times after  the  Second  Lesson. 
The  name  implies  that  its  per- 
formance is  optional.  Lord 
Bacon  approved  of  Voluntaries 
as  giving  time  for  meditation. 

VULGAR  TONGUE.  The  native 
language  of  a  country.  The 
phrase  in  the  Baptismal  Office 
stood  formerly,  "in  the  English 
tongue,"  but  it  was  altered  to 
embrace  the  case  of  foreigners. 

VULGATE.  The  Latin  transla- 
tion  of  the   Bible   in   common 


THE  CHURCH  HANDY  DICTIONARY. 


T07 


WAF. 

use.  The  first  Vulgate  of  the 
Old  Testament  was  translated, 
not  from  the  original  Hebrew, 
but  from  the  Septuagint  (which 
see),  the  author  being  unknown. 
The  second  Vulgate  was  by  St. 
Jerome,  and  was  made  from  the 
Hebrew.  A  mixture  of  these 
two  was  authorised  for  use  by 
the  Council  of  Trent.  Other 
translations  have  since  been 
made.  It  is  the  official  and 
standard  text  in  the  Roman 
Church. 


WAFERS.  The  bread  used  by 
the  Romanists,  by  Lutheran 
Protestants, and  by  some  Ritual- 
ists in  our  own  Church,  in  the 
Eucharist. 

lATESLEYANS,  see  Methodists. 

WHIT  SUN-DAY,  or  WHIT- 
SUNDAY. The  derivation  of  the 
name  is  doubtful ;  some  taking 
it  from  Whitsun,  a  corruption 
of  Pentecosten,  the  old  Anglo- 
Saxon  name  for  the  day ;  and 
some  from  White  Sunday,  be- 
cause those  who  had  been  bap- 
tized on  its  eve  wore  white  robes. 
This  festival  is  the  birthday 
of  the  Church,  and  has  been  ob- 
served, like  Easter,  from  the 
first  days  of  Christianity.  (See 
Pentecost.) 

WILL,    FREE,   see  Free    Will. 


YEA, 

WORD,  THE.  A  name  given  to 
our  Lord  in  the  opening  of  St. 
John's  Gospel.  The  term  was 
familiar    to     the    Jews.       (See 

Logos.) 

WORSHIP.  Besides  meaning 
the  supreme  homage  and  devo- 
tion due  to  Almighty  God,  it  is 
also  used  in  the  Bible  and 
Prayer  Book,  to  denote  honour, 
respect,  and  reverence  given  to 
men.  Thus  it  is  used  in  Ps. 
Ixxxiv.  12  ;  Luke  xiv.  10  ;  and 
in  I  Chron.  xxix.  20,  it  seems  to 
be  used  in  both  senses. 

In  the  marriage  service  the 
husband  promises  to  worship  his 
wife,  that  is,  to  render  her  all 
due  respect  and  honour.  In 
like  manner  we  call  a  Mayor  or 
a  Chancellor  "  Worshipful." 

WORSHIP,  PUBLIC,  see  Publio 
Worship. 


YEAR,  The  ECCLESIASTICAL. 

The  different  seasons  of  the 
Church  Year  have  each  a  sep- 
arate notice.  The  Church  begins 
her  year  with  Advent,  because, 
as  Bishop  Cosin  says,  "  she  does 
not  number  her  days,  or  measure 
her  seasons,  so  much  by  the 
motion  of  the  sun,  as  by  the 
course  of  our  Saviour ;  beginning 
and  counting  her  year  with  Him 
who,"  being  the  true  Sun  of 
Righteousness,  began  now  to 
rise  upon  the  world." 


^M 


m 


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